سر چنین کردند هین فرمان تراست ** تف دل از سر چنین کردن بخاست
They nodded so (as though saying), ‘Hark, ’tis for thee to command,’ and from their nodding so a flame arose in my heart.
ساعتی با آن گروه مجتبی ** چون مراقب گشتم و از خود جدا
When for a while I had taken part with that elect company in contemplation (of God) and had been separated from myself,
هم در آن ساعت ز ساعت رست جان ** زانک ساعت پیر گرداند جوان
At that very hour my spirit was freed from hours (of Time); (I say ‘freed’) because hours make the young old.”
جمله تلوینها ز ساعت خاستست ** رست از تلوین که از ساعت برست
All changes have arisen from the hours: he that is freed from the hours is freed from change.
چون ز ساعت ساعتی بیرون شوی ** چون نماند محرم بی‌چون شوی2075
When for an hour you escape from the hours, relation abides not: you become familiar with that which is without relation.
ساعت از بی‌ساعتی آگاه نیست ** زانکش آن سو جز تحیر راه نیست
The hours are not acquainted with hourlessness (timelessness), because for him (who is conscious of time) there is no way thither except bewilderment.
هر نفر را بر طویله خاص او ** بسته‌اند اندر جهان جست و جو
In this world of search and seeking every set of people have been tied in the stable peculiar to them,
منتصب بر هر طویله رایضی ** جز بدستوری نیاید رافضی
And over each stable a trainer has been appointed; save by (his) permission no recalcitrant comes (into another place).
از هوس گر از طویله بسکلد ** در طویله دیگران سر در کند
If, from vain desire, he should break away from the stable and intrude into the stable of others,
در زمان آخرجیان چست خوش ** گوشه‌ی افسار او گیرند و کش2080
At once the nimble and goodly stablemen seize the corner of his halter and drag (him back).
حافظان را گر نبینی ای عیار ** اختیارت را ببین بی اختیار
O cunning one, if you behold not your keepers, behold your choice (and perceive that it is) involuntary.
اختیاری می‌کنی و دست و پا ** بر گشادستت چرا حسبی چرا
You are making a choice, and your hands and feet are loosed: why (then) are you imprisoned, why?
روی در انکار حافظ برده‌ای ** نام تهدیدات نفسش کرده‌ای
You have betaken yourself to denying (the action of) the keeper: you have called it ‘threats of the fleshly soul.’
پیش رفتن دقوقی رحمة الله علیه به امامت
How Daqúqí went forward to act as Imám.
این سخن پایان ندارد تیز دو ** هین نماز آمد دقوقی پیش رو
This discourse hath no end. “Run quickly! Hark, the (time for) prayer is come. Go forward, O Daqúqí!
ای یگانه هین دوگانه بر گزار ** تا مزین گردد از تو روزگار2085
O unique one, come, perform the twofold (genuflexion), that Time may be adorned by thee.
ای امام چشم‌روشن در صلا ** چشم روشن باید ایدر پیشوا
O (thou who art a) clear-sighted Imám (precentor), the leader in the ritual prayer must always be clear-sighted.”
در شریعت هست مکروه ای کیا ** در امامت پیش کردن کور را
According to the religious Law it is objectionable, O worthy (reader), to put forward a blind man in the office of Imám.
گرچه حافظ باشد و چست و فقیه ** چشم‌روشن به وگر باشد سفیه
Though he know the Qur’án by heart and be quick and learned in divinity, the clear-sighted man is superior, even if he be a fool.
کور را پرهیز نبود از قذر ** چشم باشد اصل پرهیز و حذر
The blind man has no (means of) abstention from filth: the eye is the source of abstention and precaution.
او پلیدی را نبیند در عبور ** هیچ مومن را مبادا چشم کور2090
He does not see the dirt in passing by. May no true believer have blind eyes!
کور ظاهر در نجاسه‌ی ظاهرست ** کور باطن در نجاسات سرست
The man outwardly blind is in outward (material) filthiness; the man inwardly blind is in inward (spiritual) filthiness.
این نجاسه‌ی ظاهر از آبی رود ** آن نجاسه‌ی باطن افزون می‌شود
This outward filthiness may be removed by some water; that inward filthiness (gradually) increases.
جز بب چشم نتوان شستن آن ** چون نجاسات بواطن شد عیان
It cannot be washed away save by water of the eye (tears), when (once) the inward filthinesses have become manifest.
چون نجس خواندست کافر را خدا ** آن نجاست نیست بر ظاهر ورا
Since God has called the infidel “filth,” that filthiness is not on his outward part.
ظاهر کافر ملوث نیست زین ** آن نجاست هست در اخلاق و دین2095
The infidel's outward part is not defiled by this (outward filth); that filthiness is in (his) disposition and religion.
این نجاست بویش آید بیست گام ** و آن نجاست بویش از ری تا بشام
The smell of this (outward filth comes (extends to a distance of) twenty paces; but the smell of that (inward) filth (reaches) from Rayy to Damascus;
بلک بویش آسمانها بر رود ** بر دماغ حور و رضوان بر شود
Nay, its smell goes up to the heavens and mounts to the brain of the houris and Rizwán.
اینچ می‌گویم به قدر فهم تست ** مردم اندر حسرت فهم درست
What I am saying is according to the measure of your understanding: I die in grief for (the absence of) a sound understanding.
فهم آبست و وجود تن سبو ** چون سبو بشکست ریزد آب ازو
The understanding is (like) the water, and the bodily existence (is like) the jug: when the jug is cracked, the water spills from it.
این سبو را پنج سوراخست ژرف ** اندرو نه آب ماند خود نه برف2100
This jug has five deep holes: neither water will stay in it nor even snow.
امر غضوا غضة ابصارکم ** هم شنیدی راست ننهادی تو سم
You have heard, too, the command (of God), “Close ye your eyes tightly”; (yet) you have not walked aright.
از دهانت نطق فهمت را برد ** گوش چون ریگست فهمت را خورد
Your speech bears away your understanding by (way of) the mouth; your ear is like sand: it drinks (sucks up) your understanding.
همچنین سوراخهای دیگرت ** می‌کشاند آب فهم مضمرت
Similarly, your other holes (avenues of sense-perception) are drawing (off) the hidden water of your understanding.
گر ز دریا آب را بیرون کنی ** بی عوض آن بحر را هامون کنی
If you expel the water from the sea without (admitting) compensation, you will make the sea a desert.
بیگهست ار نه بگویم حال را ** مدخل اعواض را و ابدال را2105
’Tis late; otherwise, I would declare the (true) state of the case (as to) the entrance of compensations and substitutes,
کان عوضها و آن بدلها بحر را ** از کجا آید ز بعد خرجها
(And tell) whence come to the sea those compensations and substitutes after (such) expenditures.
صد هزاران جانور زو می‌خورند ** ابرها هم از برونش می‌برند
Hundreds of thousands of animals drink of it; from outside also the clouds take it (its water) away;
باز دریا آن عوضها می‌کشد ** از کجا دانند اصحاب رشد
(But) again the sea draws (into itself) those compensations— whence (they come) is known to the righteous.
قصه‌ها آغاز کردیم از شتاب ** ماند بی مخلص درون این کتاب
We began the stories in haste; in this Book (the Mathnawí) they are left without (being brought to) the (final) issue.
ای ضیاء الحق حسام الدین راد ** که فلک و ارکان چو تو شاهی نزاد2110
O Light of God, noble Husámu’ddín, a king whose like the sky and the elements have never brought to birth,
تو بنادر آمدی در جان و دل ** ای دل و جان از قدوم تو خجل
Seldom hast thou come into (the world of) soul and heart, O thou at whose advent heart and soul are abashed.
چند کردم مدح قوم ما مضی ** قصد من زانها تو بودی ز اقتضا
How oft have I praised the people of the past! Of necessity, thou wert (the object of) my quest in (praising) them.
خانه‌ی خود را شناسد خود دعا ** تو بنام هر که خواهی کن ثنا
Verily the invocation knows its own house: attach the praise to the name of whomsoever you will.
بهر کتمان مدیح از نا محل ** حق نهادست این حکایات و مثل
God hath set down these tales and parables for the purpose of concealing (the true nature of) the praise from the unworthy.
گر چه آن مدح از تو هم آمد خجل ** لیک بپذیرد خدا جهد المقل2115
Even if that praise is abashed before thee, yet God accepts the (utmost) exertion of one that has little (to give).
حق پذیرد کسره‌ای دارد معاف ** کز دو دیده‌ی کور دو قطره کفاف
God accepts a crust (of bread) and absolves (the giver), for from the eyes of a blind man two drops (of light) are enough.
مرغ و ماهی داند آن ابهام را ** که ستودم مجمل این خوش‌نام را
Birds and fishes know the (real meaning of) the ambiguous style in which I have praised compendiously this person of goodly name,
تا برو آه حسودان کم وزد ** تا خیالش را به دندان کم گزد
To the end that the sighs of the envious may not blow upon him, and that he (the envier) may not bite the (false) idea of him (Husámu’ddín) with the teeth (of malice).
خود خیالش را کجا یابد حسود ** در وثاق موش طوطی کی غنود
Where should the envious man find even the idea of him? When did a parrot rest in the abode of a mouse?
آن خیال او بود از احتیال ** موی ابروی ویست آن نه هلال2120
That idea of him (Husámu’ddín) arises (in the mind of the envious man) from cunning practice (on his part): it is the hair of his eyebrow, not the new moon.