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6
2611-2660

  • مشورت کن با گروه صالحان  ** بر پیمبر امر شاورهم بدان 
  • Take counsel with the company of the righteous: note the (Divine) command (given) to the Prophet, “Consult them.”
  • امرهم شوری برای این بود  ** کز تشاور سهو و کژ کمتر رود 
  • (The words) their affair is (a matter for) consultation are to this (the same) purpose, for owing to consultation mistakes and errors occur less (frequently).
  • این خردها چون مصابیح انورست  ** بیست مصباح از یک روشن‌ترست 
  • These (human) intellects are luminous like lamps: twenty lamps are brighter than one.
  • بوک مصباحی فتد اندر میان  ** مشتعل گشته ز نور آسمان 
  • There may happen to be amongst them a lamp that has become aflame with the light of Heaven,
  • غیرت حق پرده‌ای انگیختست  ** سفلی و علوی به هم آمیختست  2615
  • (For) the jealousy of God has produced a veil (of concealment) and has mingled the low and the lofty together.
  • گفت سیروا می‌طلب اندر جهان  ** بخت و روزی را همی‌کن امتحان 
  • He hath said, “Travel”: always be seeking in the world and trying your fortune and (destined) lot.
  • در مجالس می‌طلب اندر عقول  ** آن چنان عقلی که بود اندر رسول 
  • In (all) assembly-places always be seeking amidst the intellects such an intellect as is (found) in the Prophet,
  • زانک میراث از رسول آنست و بس  ** که ببیند غیبها از پیش و پس 
  • For the only heritage from the Prophet is that (intellect) which perceives the unseen things before and behind (future and past).
  • در بصرها می‌طلب هم آن بصر  ** که نتابد شرح آن این مختصر 
  • Amidst the (inward) eyes, too, always be seeking that (inward) eye which this epitome has not the power to describe.
  • بهر این کردست منع آن با شکوه  ** از ترهب وز شدن خلوت به کوه  2620
  • Hence the majestic (Prophet) has forbidden monkery and going to live as a hermit in the mountains,
  • تا نگردد فوت این نوع التقا  ** کان نظر بختست و اکسیر بقا 
  • In order that this kind of meeting (with saints) should not be lost; for to be looked on by them is fortune and an elixir of immortality.
  • در میان صالحان یک اصلحیست  ** بر سر توقیعش از سلطان صحیست 
  • Amongst the righteous there is one (who is) the most righteous: on his diploma (is inscribed) by the Sultan's hand a sahh,
  • کان دعا شد با اجابت مقترن  ** کفو او نبود کبار انس و جن 
  • (Indicating) that the prayer (uttered by him) is (inseparably) linked with acceptance, (and that) the greatest of men and Jinn are not his peers.
  • در مری‌اش آنک حلو و حامض است  ** حجت ایشان بر حق داحض است 
  • (When) those who are sweet or sour (engage) in contention with him, in God's sight their argument is null,
  • که چو ما او را به خود افراشتیم  ** عذر و حجت از میان بر داشتیم  2625
  • For (God says), “As We have exalted him by (grace of) Ourselves, We have done away with (every) plea and argument (against him).”
  • قبله را چون کرد دست حق عیان  ** پس تحری بعد ازین مردود دان 
  • Since the Hand of God has made the Qibla manifest, henceforth deem searching to be disallowed.
  • هین بگردان از تحری رو و سر  ** که پدید آمد معاد و مستقر 
  • Hark, avert your face and head from searching, now that the Destination and Dwelling-place has come into view.
  • یک زمان زین قبله گر ذاهل شوی  ** سخره‌ی هر قبله‌ی باطل شوی 
  • If you forget this Qibla for one moment, you will become in thrall to every worthless qibla (object of desire).
  • چون شوی تمییزده را ناسپاس  ** بجهد از تو خطرت قبله‌شناس 
  • When you show ingratitude to him that gives you discernment, the thought that recognises the Qibla will dart away from you.
  • گر ازین انبار خواهی بر و بر  ** نیم‌ساعت هم ز همدردان مبر  2630
  • If you desire benefit and (spiritual) wheat from this Barn, do not part, even for half an hour, from those who sympathise,
  • که در آن دم که ببری زین معین  ** مبتلی گردی تو با بس القرین 
  • For at the moment when you part from this helper you will be afflicted with an evil comrade
  • حکایت تعلق موش با چغز و بستن پای هر دو به رشته‌ای دراز و بر کشیدن زاغ موش را و معلق شدن چغز و نالیدن و پشیمانی او از تعلق با غیر جنس و با جنس خود ناساختن 
  • Story of the attachment between the mouse and the frog: how they tied their legs together with a long string, and how a raven carried off the mouse, and how the frog was suspended (in the air) and lamented and repented of having attached himself to an animal of a different species instead of sorting with one of his own kind.
  • از قضا موشی و چغزی با وفا  ** بر لب جو گشته بودند آشنا 
  • As it happened, a mouse and a faithful frog had become friends on the bank of a river.
  • هر دو تن مربوط میقاتی شدند  ** هر صباحی گوشه‌ای می‌آمدند 
  • Both of them were bound to (keep) a (daily) tryst: every morning they would come into a nook,
  • نرد دل با هم‌دگر می‌باختند  ** از وساوس سینه می‌پرداختند 
  • (Where) they played heart-and-soul with one another and emptied their breasts of evil (suspicious) thoughts.
  • هر دو را دل از تلاقی متسع  ** هم‌دگر را قصه‌خوان و مستمع  2635
  • The hearts of both swelled (with joy) from meeting: they recited stories and listened to each other,
  • رازگویان با زبان و بی‌زبان  ** الجماعه رحمه را تاویل دان 
  • Telling secrets with and without tongue, knowing how to interpret (the Tradition), “A united party is a (Divine) mercy.”
  • آن اشر چون جفت آن شاد آمدی  ** پنج ساله قصه‌اش یاد آمدی 
  • Whenever the exultant (mouse) consorted with the merry (frog), a five years' tale would come into his mind.
  • جوش نطق از دل نشان دوستیست  ** بستگی نطق از بی‌الفتیست 
  • Flow of speech from the heart is a sign of (intimate) friendship; obstruction of speech arises from lack of intimacy.
  • دل که دلبر دید کی ماند ترش  ** بلبلی گل دید کی ماند خمش 
  • The heart that has seen the sweetheart, how should it remain bitter? (When) a nightingale has seen the rose, how should he remain silent?
  • ماهی بریان ز آسیب خضر  ** زنده شد در بحر گشت او مستقر  2640
  • At the touch of Khadir the roasted fish came to life and took its abode in the sea.
  • یار را با یار چون بنشسته شد  ** صد هزاران لوح سر دانسته شد 
  • To the friend, when he is seated beside his Friend, a hundred thousand tablets of mystery are made known.
  • لوح محفوظ است پیشانی یار  ** راز کونینش نماید آشکار 
  • The brow of the Friend is a Guarded Tablet: to him (his friend) it reveals plainly the secret of the two worlds.
  • هادی راهست یار اندر قدوم  ** مصطفی زین گفت اصحابی نجوم 
  • The Friend is the guide on the way in (his friend's) advent: hence Mustafá (Mohammed) said, “My Companions are (like) the stars.”
  • نجم اندر ریگ و دریا رهنماست  ** چشم اندر نجم نه کو مقتداست 
  • The star shows the way in (desert) sands and on the sea: fix thine eye on the (spiritual) Star, for he is the one to be followed.
  • چشم را با روی او می‌دار جفت  ** گرد منگیزان ز راه بحث و گفت  2645
  • Keep thine eye always paired with (unseparated from) his face: do not stir up dust by way of discussion and argument,
  • زانک گردد نجم پنهان زان غبار  ** چشم بهتر از زبان با عثار 
  • Because the Star will be hidden by that dust: the eye is better than the stumbling tongue.
  • تا بگوید او که وحیستش شعار  ** کان نشاند گرد و ننگیزد غبار 
  • (Be silent) in order that he may speak whose innermost garment is (Divine) inspiration which lays the dust and does not stir up trouble.
  • چون شد آدم مظهر وحی و وداد  ** ناطقه‌ی او علم الاسما گشاد 
  • When Adam became the theatre of (Divine) inspiration and love, his rational soul revealed (to him) the knowledge of the Names.
  • نام هر چیزی چنانک هست آن  ** از صحیفه‌ی دل روی گشتش زبان 
  • His tongue, (reading) from the page of his heart, recited the name of everything as it (really) is.
  • فاش می‌گفتی زبان از ریتش  ** جمله را خاصیت و ماهیتش  2650
  • Through his (inward) vision his tongue was divulging the properties and quiddities of all things.
  • آنچنان نامی که اشیا را سزد  ** نه چنانک حیز را خواند اسد 
  • (It was bestowing) such a name as fits the things (named), not so as to call a catamite a lion (hero).
  • نوح نهصد سال در راه سوی  ** بود هر روزیش تذکیر نوی 
  • Nine hundred years Noah (walked) in the straight way, and every day he had a new sermon to preach.
  • لعل او گویا ز یاقوت القلوب  ** نه رساله خوانده نه قوت القلوب 
  • His ruby (lip) drew its eloquence from the corundum (precious jewel) in the hearts (of prophets): he had not read (mystical books like) the Risála or the Qútu ’l-qulúb.
  • وعظ را ناموخته هیچ از شروح  ** بلک ینبوع کشوف و شرح روح 
  • He had never learned to preach from (studying) commentaries; nay, (he learned) from the fountain of revelations and from the exposition (set forth) by the spirit—
  • زان میی کان می چو نوشیده شود  ** آب نطق از گنگ جوشیده شود  2655
  • From the wine that (is so potent that) when it is quaffed the water of speech gushes from (the mouth of) the dumb,
  • طفل نوزاده شود حبر فصیح  ** حکمت بالغ بخواند چون مسیح 
  • And the new-born child becomes an eloquent divine and, like the Messiah (Christ), recites (words of) mature wisdom.
  • از کهی که یافت زان می خوش‌لبی  ** صد غزل آموخت داود نبی 
  • The prophet David learned a hundred odes (melodies) from the mountain that gained from that wine (the gift of) sweet song.
  • جمله مرغان ترک کرده چیک چیک  ** هم‌زبان و یار داود ملیک 
  • All the birds left off chirping and joined their voices with King David as accompanists.
  • چه عجب که مرغ گردد مست او  ** هم شنود آهن ندای دست او 
  • What wonder that a bird should be enraptured by him, since (even) iron obeyed the call of his hand?
  • صرصری بر عاد قتالی شده  ** مر سلیمان را چو حمالی شده  2660
  • A roaring wind became murderous to (the people of) ‘Ád, (but) to Solomon it became (serviceable) as a carrier.