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6
1060-1109

  • شد خلالی در دهانی راه یافت  ** جانب شیرین‌زبانی می‌شتافت  1060
  • He became (like) a toothpick and found his way into a mouth: he was hastening towards a man of sweet tongue.
  • چون بدید آن خسته روی مصطفی  ** خر مغشیا فتاد او بر قفا 
  • When that (sorely) wounded one beheld the face of Mustafá (Mohammed), he fell down in a swoon, he fell on his back.
  • تا بدیری بی‌خود و بی‌خویش ماند  ** چون به خویش آمد ز شادی اشک راند 
  • For a long time he remained unconscious and beside himself: when he came to himself, he shed tears for joy.
  • مصطفی‌اش در کنار خود کشید  ** کس چه داند بخششی کو را رسید 
  • Mustafá clasped him to his bosom: how should any one know the bounty that was bestowed on him?
  • چون بود مسی که بر اکسیر زد  ** مفلسی بر گنج پر توفیر زد 
  • How is it with a piece of copper that has touched the elixir? How with an insolvent who has hit upon an ample treasure?
  • ماهی پژمرده در بحر اوفتاد  ** کاروان گم شده زد بر رشاد  1065
  • (’Twas as though) a fish parched (for want of water) fell into the sea, (or) a caravan that had lost its way struck the right road.
  • آن خطاباتی که گفت آن دم نبی  ** گر زند بر شب بر آید از شبی 
  • If the words which the Prophet addressed (to him) at that moment should fall upon (the ears of) Night, it (Night) would cease from being night;
  • روز روشن گردد آن شب چون صباح  ** من نتوانم باز گفت آن اصطلاح 
  • Night would become day radiant as dawn: I cannot express (the real meaning of) that mystic allocution.
  • خود تو دانی که آفتابی در حمل  ** تا چه گوید با نبات و با دقل 
  • You yourself know what (words) a sun, in (the sign of) Aries, speaks to the plants and the date-palms;
  • خود تو دانی هم که آن آب زلال  ** می چه گوید با ریاحین و نهال 
  • You yourself, too, know what the limpid water is saying to the sweet herbs and the sapling.
  • صنع حق با جمله اجزای جهان  ** چون دم و حرفست از افسون‌گران  1070
  • The doing of God towards all the particles of the world is like the words (spells) breathed by enchanters.
  • جذب یزدان با اثرها و سبب  ** صد سخن گوید نهان بی‌حرف و لب 
  • The Divine attraction holds a hundred discourses with the effects and secondary causes, without (uttering) a word or (moving) a lip.
  • نه که تاثیر از قدر معمول نیست  ** لیک تاثیرش ازو معقول نیست 
  • Not that the production of effects by the Divine decree is not actual; but His production of effects thereby is inconceivable to reason.
  • چون مقلد بود عقل اندر اصول  ** دان مقلد در فروعش ای فضول 
  • Since reason has learned by rote (from the prophets) in regard to the fundamentals, know O trifler, that it (also) learns by rote in regard to the derivatives.
  • گر بپرسد عقل چون باشد مرام  ** گو چنانک تو ندانی والسلام 
  • If reason should ask how the aim may be (attained), say, “In a manner that thou knowest not, and (so) farewell!”
  • معاتبه‌ی مصطفی علیه‌السلام با صدیق رضی الله عنه کی ترا وصیت کردم کی به شرکت من بخر تو چرا بهر خود تنها خریدی و عذر او 
  • How Mustafá (Mohammed), on whom be peace, reproached the Siddíq, may God be pleased with him, saying, “I enjoined thee to buy in partnership with me: why hast thou bought for thyself alone?” and his (the Siddíq's) excuse.
  • گفت ای صدیق آخر گفتمت  ** که مرا انباز کن در مکرمت  1075
  • He (the Prophet) said, “Why, O Siddíq, I told thee to make me the partner in (thy) generosity.”
  • گفت ما دو بندگان کوی تو  ** کردمش آزاد من بر روی تو 
  • He replied, “We are two slaves in thy street: I set him free for thy sake.
  • تو مرا می‌دار بنده و یار غار  ** هیچ آزادی نخواهم زینهار 
  • Keep me as thy slave and loyal friend: I want no freedom, beware (of thinking so)!
  • که مرا از بندگیت آزادیست  ** بی‌تو بر من محنت و بیدادیست 
  • For my freedom consists in being thy slave: without thee, tribulation and injustice are (inflicted) on me.
  • ای جهان را زنده کرده ز اصطفا  ** خاص کرده عام را خاصه مرا 
  • O thou who through being the chosen (Prophet) hast brought the (whole) world to life and hast made the common folk to be the elect, especially me,
  • خوابها می‌دید جانم در شباب  ** که سلامم کرد قرص آفتاب  1080
  • In my youth my spirit used to dream that the orb of the sun salaamed to me,
  • از زمینم بر کشید او بر سما  ** همره او گشته بودم ز ارتقا 
  • And lifted me up from earth to heaven: by mounting (so) high I had become its fellow-traveller.
  • گفتم این ماخولیا بود و محال  ** هیچ گردد مستحیلی وصف حال 
  • I said (to myself), ‘This is an hallucination and absurd: how should absurdity ever become actuality?’
  • چون ترا دیدم بدیدم خویش را  ** آفرین آن آینه‌ی خوش کیش را 
  • When I beheld thee I beheld myself: blessings on that mirror goodly in its ways!
  • چون ترا دیدم محالم حال شد  ** جان من مستغرق اجلال شد 
  • When I beheld thee, the absurd became actual for me: my spirit was submerged in the Glory.
  • چون ترا دیدم خود ای روح البلاد  ** مهر این خورشید از چشمم فتاد  1085
  • When I beheld thee, O Spirit of the world, verily love for this (earthly) sun fell from mine eye.
  • گشت عالی‌همت از نو چشم من  ** جز به خواری نگردد اندر چمن 
  • By thee mine eye was endowed with lofty aspiration: it looks not on the (earthly) garden save with contempt.
  • نور جستم خود بدیدم نور نور  ** حور جستم خود بدیدم رشک حور 
  • I sought light: verily I beheld the Light of light. I sought the houri: verily (in thee) I beheld an object of envy to the houri.
  • یوسفی جستم لطیف و سیم تن  ** یوسفستانی بدیدم در تو من 
  • I sought a Joseph comely and with limbs (white as) silver: in thee I beheld an assembly of Josephs.
  • در پی جنت بدم در جست و جو  ** جنتی بنمود از هر جزو تو 
  • I was (engaged) in searching after Paradise: from every part of thee aParadise appeared (to me).
  • هست این نسبت به من مدح و ثنا  ** هست این نسبت به تو قدح و هجا  1090
  • In relation to me this is praise and eulogy; in relation to thee this is vituperation and satire,
  • هم‌چو مدح مرد چوپان سلیم  ** مر خدا را پیش موسی کلیم 
  • Like the praise given to God by the simple shepherd in the presence of Moses the Kalím—
  • که بجویم اشپشت شیرت دهم  ** چارقت دوم من و پیشت نهم 
  • ‘I will seek out Thy lice, I will give Thee milk, I will stitch Thy shoon and lay them before Thee.’
  • قدح او را حق به مدحی برگرفت  ** گر تو هم رحمت کنی نبود شگفت 
  • God accepted his vituperation as an expression of praise: if thou also have mercy, ’twill be no marvel.
  • رحم فرما بر قصور فهمها  ** ای ورای عقلها و وهمها 
  • Have mercy upon the failure of (our) minds (to comprehend thee), O thou who art beyond (all) understandings and conceptions.”
  • ایها العشاق اقبالی جدید  ** از جهان کهنه‌ی نوگر رسید  1095
  • O lovers, new fortune has arrived from the old World that makes (all things) new,
  • زان جهان کو چاره‌ی بیچاره‌جوست  ** صد هزاران نادره دنیا دروست 
  • From the World that is seeking a remedy for them that have no remedy: hundreds of thousands of wonders of the (present) world are (contained) in it.
  • ابشروا یا قوم اذ جاء الفرج  ** افرحوا یا قوم قد زال الحرج 
  • Rejoice, O people, since the relief has come; be glad, O people: the distress is removed.
  • آفتابی رفت در کازه‌ی هلال  ** در تقاضا که ارحنا یا بلال 
  • A Sun went into the hut of the new-moon, making urgent demands and saying, “Refresh us, O Bilál!
  • زیر لب می‌گفتی از بیم عدو  ** کوری او بر مناره رو بگو 
  • From fear of the foe thou wert wont to speak under thy breath: (now), to his confusion, go up into the minaret and speak (aloud).”
  • می‌دمد در گوش هر غمگین بشیر  ** خیز ای مدبر ره اقبال گیر  1100
  • The announcer of glad news is shouting in the ear of every sorrowful one, “Arise, O unlucky man, and take the road to fortune.
  • ای درین حبس و درین گند و شپش  ** هین که تا کس نشنود رستی خمش 
  • O thou that art in this prison and amidst this stench and these lice, beware lest any one hear! Thou hast escaped (from prison): be silent!”
  • چون کنی خامش کنون ای یار من  ** کز بن هر مو بر آمد طبل‌زن 
  • How shouldst thou keep silence now, O my beloved, when a drummer has appeared from the root of every hair (in thy body)?
  • آن‌چنان کر شد عدو رشک‌خو  ** گوید این چندین دهل را بانگ کو 
  • The jealous foe has become so deaf (that) he says, “Where is the sound of all these drums?”
  • می‌زند بر روش ریحان که طریست  ** او ز کوری گوید این آسیب چیست 
  • The fresh sweet basil is touching his face, (but) in his blindness he says, “What is this annoyance?”
  • می‌شکنجد حور دستش می‌کشد  ** کور حیران کز چه دردم می‌کند  1105
  • The houri is nipping his hand and drawing (him towards her): the blind man is distraught and says, “Wherefore is he (some one) hurting me?
  • این کشاکش چیست بر دست و تنم  ** خفته‌ام بگذار تا خوابی کنم 
  • What is this (painful sense of) having my hand and body pulled hither and thither? I am asleep, let me sleep awhile.”
  • آنک در خوابش همی‌جویی ویست  ** چشم بگشا کان مه نیکو پیست 
  • He whom thou seekest in thy slumbers, this is He! Open thine eye, (thou wilt see) ’tis that auspicious Moon.
  • زان بلاها بر عزیزان بیش بود  ** کان تجمش یار با خوبان فزود 
  • Tribulations were (laid) more (heavily) upon (His) dear ones because the Beloved showed more coquettishness towards the beauteous (lovers).
  • لاغ با خوبان کند بر هر رهی  ** نیز کوران را بشوراند گهی 
  • He sports with the beauteous ones in every path; sometimes, too, he throws the blind into frenzy.