The Divine inspiration came to him: “There were a number of people who were beginning to disbelieve in thee in (consequence of) this affliction,
آمد الهامش که یکچندی بدند ** که درین غم بر تو منکر میشدند
Saying, ‘Perchance he was a hypocrite in the Way (of God), so that God made him infamous among humankind.’
که مگر سالوس بود او در طریق ** که خدا رسواش کرد اندر فریق
I don not wish that that party should become infidels and in thinking evil (of thee) fall into perdition;
من نخواهم کان رمه کافر شوند ** در ضلالت در گمان بد روند
(Hence) We divulged this miracle- (namely), that We give thee a hand in thy working-time-1715
این کرامت را بکردیم آشکار ** که دهیمت دست اندر وقت کار
To the end that these wretched evil-thinking men may not be turned back from the Lord of Heaven.
تا که آن بیچارگان بد گمان ** رد نگردند از جناب آسمان
Erstwhile, indeed, without these miracles I was giving thee consolation from My Person;
من ترا بی این کرامتها ز پیش ** خود تسلی دادمی از ذات خویش
This miracle I have given thee for their sake, and on that account have I bestowed on thee this (spiritual) lamp.
این کرامت بهر ایشان دادمت ** وین چراغ از بهر آن بنهادمت
Thou art past being afraid of bodily death and dismemberment of the limbs.
تو از آن بگذشتهای کز مرگ تن ** ترسی وز تفریق اجزای بدن
Vain imagination concerning the dismemberment of head and foot has gone from thee: there has come to thee, for a defence against imagination, a shield exceeding strong.”1720
وهم تفریق سر و پا از تو رفت ** دفع وهم اسپر رسیدت نیک زفت
The reason why the magicians of Pharaoh had courage to suffer the amputation of their hands and feet.
سبب جرات ساحران فرعون بر قطع دست و پا
Is it not (the fact) that the accursed Pharaoh threatened (the magicians with) punishment on the earth,
ساحران را نه که فرعون لعین ** کرد تهدید سیاست بر زمین
Saying, “I will cut off your hands and feet on opposite sides, then I will hang you up: I will not hold you exempt (from punishment)”?
که ببرم دست و پاتان از خلاف ** پس در آویزم ندارمتان معاف
He thought that they were (still) in the same imagination and terror and distraction and doubt,
او همیپنداشت کایشان در همان ** وهم و تخویفند و وسواس و گمان
So that they would be trembling and terrified and affrighted by the vain imaginings and threats of the carnal soul.
که بودشان لرزه و تخویف و ترس ** از توهمها و تهدیدات نفس
He did not know that they had been delivered and were seated at the window of the light of the heart;1725
او نمیداست کایشان رستهاند ** بر دریچهی نور دل بنشستهاند
(And that) they had recognised (the difference of) their (bodily) shadows from their (real) selves, and were brisk and alert and happy and exulting;
این جهان خوابست اندر ظن مهایست ** گر رود درخواب دستی باک نیست
(And that), if the mortar of the Sky (Fortune) should pound them small a hundred times in this miry place (the material world),
گر بخواب اندر سرت ببرید گاز ** هم سرت بر جاست و هم عمرت دراز
(Yet), since they had seen the origin of this (corporeal) composition, they were not afraid of the derivatives (which belong to the domain) of imagination.
گر ببینی خواب در خود را دو نیم ** تندرستی چون بخیزی نی سقیم
This world is a dream—do not rest in (false) opinion; if in dream a hand go (be lost), ’tis no harm.
حاصل اندر خواب نقصان بدن ** نیست باک و نه دوصد پاره شدن
If in dream a pruning-fork has cut off your head, not only is your head (still) in its place but your life is (still) prolonged.1730
این جهان را که بصورت قایمست ** گفت پیغامبر که حلم نایمست
If in dream you see yourself (cut) in two halves, you are sound in body when you rise, not sick.
از ره تقلید تو کردی قبول ** سالکان این دیده پیدا بی رسول
The sum (of the matter is this): in dreams it is no harm for the body to be maimed or to be torn into two hundred pieces.
روز در خوابی مگو کین خواب نیست ** سایه فرعست اصل جز مهتاب نیست
The Prophet said of this world, which is substantial in appearance, that it is the sleeper's dream.
خواب و بیداریت آن دان ای عضد ** که ببیند خفته کو در خواب شد
You have accepted this (statement) conventionally, (but) the travellers (on the mystic Way) have beheld this (truth) clairvoyantly, without (relation from) the Prophet.
او گمان برده که این دم خفتهام ** بیخبر زان کوست درخواب دوم
You are asleep in the daytime: do not say that this is not sleep. The shadow (reflexion) is derivative, the origin (of it) is naught but the moonlight.1735
هاون گردون اگر صد بارشان ** خرد کوبد اندرین گلزارشان
Know, O comrade, that your sleep and waking (your life in this world) is as though a sleeper should dream that he has gone to sleep.
اصل این ترکیب را چون دیدهاند ** از فروع وهم کم ترسیدهاند