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4
3443-3492

  • باز ازین سو کرد کژ خون آب شد ** قبطی اندر خشم و اندر تاب شد
  • Again he tilted it on this side (towards himself): the blood became water (once more). The Egyptian was enraged and incensed.
  • ساعتی بنشست تا خشمش برفت ** بعد از آن گفتش کای صمصام زفت
  • He sat down awhile till his anger departed; after that, he said to him, “O mighty sword (of the Faith),
  • ای برادر این گره را چاره چیست ** گفت این را او خورد کو متقیست 3445
  • O brother, what is the expedient for (loosing) this knot?” He (the Israelite) said, “(Only) he that is God-fearing drinks this (water).”
  • متقی آنست کو بیزار شد ** از ره فرعون و موسی‌وار شد
  • The God-fearing man is he that has become quit of (has renounced) the way of Pharaoh and has become like unto Moses.
  • قوم موسی شو بخور این آب را ** صلح کن با مه ببین مهتاب را
  • Become (as) the people of Moses and drink this water; make peace with the Moon and behold the moonbeams.
  • صدهزاران ظلمتست از خشم تو ** بر عبادالله اندر چشم تو
  • There are a hundred thousand darknesses in thine eye (which arise) from thy wrath against the servants of God.
  • خشم بنشان چشم بگشا شاد شو ** عبرت از یاران بگیر استاد شو
  • Extinguish wrath, open the (spiritual) eye, rejoice, take a lesson from (true) friends, become a teacher (of the Truth).
  • کی طفیل من شوی در اغتراف ** چون ترا کفریست هم‌چون کوه قاف 3450
  • How wilt thou become my parasite (follower) in scooping up (the water) when thou hast an unbelief (as great) as Mount Qáf?
  • کوه در سوراخ سوزن کی رود ** جز مگر که آن رشته‌ی یکتا شود
  • How should a mountain go into the cavity (eye) of a needle, unless indeed it become a single thread?
  • کوه را که کن به استغفار و خوش ** جام مغفوران بگیر و خوش بکش
  • By asking forgiveness (of God) make the mountain (like) a straw, and (then) take joyously the cup of the forgiven and drain (it) joyously!
  • تو بدین تزویر چون نوشی از آن ** چون حرامش کرد حق بر کافران
  • Inasmuch as God hath made it unlawful to the unbelievers, how wilt thou drink of it (whilst thou art endued) with this imposture?
  • خالق تزویر تزویر ترا ** کی خرد ای مفتری مفترا
  • How should the Creator of imposture buy (accept) thy imposture, O fabricator of fiction?
  • آل موسی شو که حیلت سود نیست ** حیله‌ات باد تهی پیمودنیست 3455
  • Become (like) the kinsfolk of Moses, for deceit is useless: thy deceit is (like) measuring the empty wind.
  • زهره دارد آب کز امر صمد ** گردد او با کافران آبی کند
  • Will the water dare to turn aside from the command of the Lord and bestow refreshment on the unbelievers?
  • یا تو پنداری که تو نان می‌خوری ** زهر مار و کاهش جان می‌خوری
  • Or dost thou suppose that thou art eating bread? Thou art eating snake-venom and (that which causes) wasting away of the spirit.
  • نان کجا اصلاح آن جانی کند ** کو دل از فرمان جانان بر کند
  • How should bread restore to health the spirit that averts its heart from the command of the Beloved Spirit?
  • یا تو پنداری که حرف مثنوی ** چون بخوانی رایگانش بشنوی
  • Or dost thou suppose that when thou readest the words of the Mathnawí thou hearest them gratis (without giving aught in return)?
  • یا کلام حکمت و سر نهان ** اندر آید زغبه در گوش و دهان 3460
  • Or that the discourse of wisdom and the hidden mystery comes easily into thy ear and mouth?
  • اندر آید لیک چون افسانه‌ها ** پوست بنماید نه مغز دانه‌ها
  • It comes in, but, like fables, it shows (only) the husk, not the kernel of the berries,
  • در سر و رو در کشیده چادری ** رو نهان کرده ز چشمت دلبری
  • (As) a sweetheart who has drawn a veil over her head and face and has hidden her face from thine eye.
  • شاه‌نامه یا کلیله پیش تو ** هم‌چنان باشد که قرآن از عتو
  • By reason of contumacy the Sháhnáma or Kalíla seems to thee just like the Qur’án.
  • فرق آنگه باشد از حق و مجاز ** که کند کحل عنایت چشم باز
  • The difference between truth and falsehood is (visible) at the moment when the collyrium of (Divine) favour opens the eye;
  • ورنه پشک و مشک پیش اخشمی ** هر دو یکسانست چون نبود شمی 3465
  • Otherwise, dung and musk are both the same to one whose nose is obstructed (by disease), since (in him) there is no sense of smell.
  • خویشتن مشغول کردن از ملال ** باشدش قصد از کلام ذوالجلال
  • His aim is to divert himself from ennui (by reading such books), and neglect the Word of the Almighty,
  • کاتش وسواس را و غصه را ** زان سخن بنشاند و سازد دوا
  • That by means of that (entertaining) discourse he may quench the fire of distress and anxiety and provide a cure (for his malady).
  • بهر این مقدار آتش شاندن ** آب پاک و بول یکسان شدن به فن
  • For the purpose of quenching this amount of fire, pure water and urine are alike in skill (are equally serviceable).
  • آتش وسواس را این بول و آب ** هر دو بنشانند هم‌چون وقت خواب
  • Both this urine and (this) water will quench the fire of distress, just as (it is quenched) during sleep.
  • لیک گر واقف شوی زین آب پاک ** که کلام ایزدست و روحناک 3470
  • But if thou become (really) acquainted with this pure water, which is the Word of God and spiritual,
  • نیست گردد وسوسه کلی ز جان ** دل بیابد ره به سوی گلستان
  • All distress will vanish from the soul, and the heart will find its way to the Rose-garden,
  • زانک در باغی و در جویی پرد ** هر که از سر صحف بویی برد
  • Because every one who catches a scent of the mystery of the (Divine) scriptures flies into an orchard with a running brook.
  • یا تو پنداری که روی اولیا ** آنچنان که هست می‌بینیم ما
  • Or dost thou suppose that we see the face of the Saints as it is (in reality)?
  • در تعجب مانده پیغامبر از آن ** چون نمی‌بینند رویم ممنان
  • Hence the Prophet remained in astonishment, saying, “How are the true believers not seeing my face?
  • چون نمی‌بینند نور روم خلق ** که سبق بردست بر خورشید شرق 3475
  • How are the people not seeing the light of my face, which has borne away the prize from the orient sun?
  • ور همی‌بینند این حیرت چراست ** تا که وحی آمد که آن رو در خفاست
  • And if they are seeing (it), wherefore is this perplexity?”— until a revelation came (to him from God), saying, “That face is in concealment.
  • سوی تو ماهست و سوی خلق ابر ** تا نبیند رایگان روی تو گبر
  • In relation to thee it is the moon, and in relation to the people it is the cloud, in order that the infidel may not see thy face for nothing.
  • سوی تو دانه‌ست و سوی خلق دام ** تا ننوشد زین شراب خاص عام
  • In relation to thee it is the bait, and in relation to the people it is the trap, in order that the vulgar may not drink of this chosen wine.”
  • گفت یزدان که تراهم ینظرون ** نقش حمامند هم لا یبصرون
  • God said, “Thou seest them looking,” (but) they are (like) the pictures in a bathhouse: they do not see.
  • می‌نماید صورت ای صورت‌پرست ** که آن دو چشم مرده‌ی او ناظرست 3480
  • The form appears, O worshipper of form, as though its two dead eyes were looking.
  • پیش چشم نقش می‌آری ادب ** کو چرا پاسم نمی‌دارد عجب
  • Thou art showing reverence before the eye of the image, saying, “I wonder why it pays no regard to me.
  • از چه پس بی‌پاسخست این نقش نیک ** که نمی‌گوید سلامم را علیک
  • Wherefore is this goodly image (so) very irresponsive that it does not say ‘alayk (on thee be peace!) in reply to my salaam?
  • می‌نجنباند سر و سبلت ز جود ** پاس آنک کردمش من صد سجود
  • It does not nod its head and moustache generously in regard for my having made a hundred prostrations before it.”
  • حق اگر چه سر نجنباند برون ** پاس آن ذوقی دهد در اندرون
  • God, though He does not nod the head outwardly, (yet) in regard for that (worship of Him) bestows an inward delight,
  • که دو صد جنبیدن سر ارزد آن ** سر چنین جنباند آخر عقل و جان 3485
  • Which is worth two hundred noddings of the head: in this fashion, after all, do Intellect and Spirit nod the head.
  • عقل را خدمت کنی در اجتهاد ** پاس عقل آنست که افزاید رشاد
  • (If) thou serve Intellect in earnest, the regard of Intellect (for thee) is (shown by this), that it increases (thy) righteousness.
  • حق نجنباند به ظاهر سر ترا ** لیک سازد بر سران سرور ترا
  • God does not nod the head to thee outwardly, but He makes thee a prince over the princes (of the world).
  • مر ترا چیزی دهد یزدان نهان ** که سجود تو کنند اهل جهان
  • To thee God gives secretly something (of such power) that the people of the world bow down before thee,
  • آنچنان که داد سنگی را هنر ** تا عزیز خلق شد یعنی که زر
  • Just as He gave to a stone such virtue that it was honoured by His creatures: that is to say, (it became) gold.
  • قطره‌ی آبی بیابد لطف حق ** گوهری گردد برد از زر سبق 3490
  • (If) a drop of water gain the favour of God, it becomes a pearl and bears away the palm from gold.
  • جسم خاکست و چو حق تابیش داد ** در جهان‌گیری چو مه شد اوستاد
  • The body is earth; and when God gave it a spark (of His Light) it became adept, like the moon, in taking possession of the world.
  • هین طلسمست این و نقش مرده است ** احمقان را چشمش از ره برده است
  • Beware! this (worldly empire) is a talisman and a dead image: its eye hath led the foolish astray from the (right) path.