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3
4223-4247

  • Of necessity, the ray, on account of quivering, does not endure: it is speedily returning to its source.
  • لاجرم پرتو نپاید ز اضطراب ** سوی معدن باز می‌گردد شتاب

  • Your stature is normally invariable, (but) your shadow is now short, now long.
  • قامت تو بر قرار آمد بساز ** سایه‌ات کوته دمی یکدم دراز

  • Inasmuch as no one finds permanence in the ray, (all) the reflexions return to (their) origins. 4225
  • زانک در پرتو نیابد کس ثبات ** عکسها وا گشت سوی امهات

  • Hark, close thy mouth: Mischief has opened its lips. Dry up! God best knoweth the right way.
  • هین دهان بر بند فتنه لب گشاد ** خشک آر الله اعلم بالرشاد

  • Account of the conception of evil fancies by those deficient in understanding.
  • ذکرخیال بد اندیشیدن قاصر فهمان

  • Ere this tale reaches the conclusion, there comes from the envious a vapour of stench.
  • پیش از آنک این قصه تا مخلص رسد ** دود و گندی آمد از اهل حسد

  • I am not pained by it, but this kick may break the nerve of a simple-hearted man's mind.
  • من نمی‌رنجم ازین لیک این لگد ** خاطر ساده‌دلی را پی کند

  • Well did the Sage of Ghazna set forth the (following) spiritual parable for the sake of those who are veiled (from perception of the truth),
  • خوش بیان کرد آن حکیم غزنوی ** بهر محجوبان مثال معنوی

  • (Saying) that if one see in the Qur’án naught but words, this is not surprising on the part of them that have lost the (right) way, 4230
  • که ز قرآن گر نبیند غیر قال ** این عجب نبود ز اصحاب ضلال

  • Since the eye of the blind is sensible of naught but heat from the beams of the luminous sun.
  • کز شعاع آفتاب پر ز نور ** غیر گرمی می‌نیابد چشم کور

  • Suddenly a great booby popped his head out of an ass-stable, like a railing woman,
  • خربطی ناگاه از خرخانه‌ای ** سر برون آورد چون طعانه‌ای

  • (Saying) that this discourse, namely, the Mathnawí, is low; (that) it is the story of the Prophet and (consists of) imitation;
  • کین سخن پستست یعنی مثنوی ** قصه پیغامبرست و پی‌روی

  • (That) there is no mention of (theosophical) investigation and the sublime mysteries towards which the saints make their steeds gallop;
  • نیست ذکر بحث و اسرار بلند ** که دوانند اولیا آن سو سمند

  • (That) from the stations of asceticism to the passing away (from self-existence), step by step up to union with God, 4235
  • از مقامات تبتل تا فنا ** پایه پایه تا ملاقات خدا

  • (It contains not) the explanation and definition of every station and stage, so that by means of the wings thereof a man of heart (a mystic) should soar.
  • شرح و حد هر مقام و منزلی ** که بپر زو بر پرد صاحب‌دلی

  • When the Book of God (the Qur’án) came (down), the unbelievers railed likewise at it too,
  • چون کتاب الله بیامد هم بر آن ** این چنین طعنه زدند آن کافران

  • Saying, “It is (mere) legends and paltry tales; there is no profound inquiry and lofty speculation;
  • که اساطیرست و افسانه‌ی نژند ** نیست تعمیقی و تحقیقی بلند

  • The little children understand it; ’tis naught but things approved and disapproved—
  • کودکان خرد فهمش می‌کنند ** نیست جز امر پسند و ناپسند

  • The account of Joseph, the account of his curly locks, the account of Jacob and Zalíkhá and her passion. 4240
  • ذکر یوسف ذکر زلف پر خمش ** ذکر یعقوب و زلیخا و غمش

  • It is plain, and every one finds the way (to its meaning): where is the exposition in which the intellect becomes lost?”
  • ظاهرست و هرکسی پی می‌برد ** کو بیان که گم شود در وی خرد

  • He (God) said, “If this seems easy to thee, say (compose) one Súra (in the style that is) so ‘easy’ as this (Qur’án).
  • گفت اگر آسان نماید این به تو ** این چنین آسان یکی سوره بگو

  • Let the Jinn and mankind and the skilled among you produce a single verse of this ‘easy’ (style).”
  • جنتان و انستان و اهل کار ** گو یکی آیت ازین آسان بیار

  • Commentary on the Tradition of Mustafá (Mohammed), on whom be peace, that the Qur’án hath an exterior (sense) and an interior (sense), and that its interior (sense) hath an interior (sense), (and so on) to seven interior (senses).
  • تفسیر این خبر مصطفی علیه السلام کی للقران ظهر و بطن و لبطنه بطن الی سبعة ابطن

  • Know that the words of the Qur’án have an exterior (sense), and under the exterior (sense) an interior (sense), exceedingly overpowering;
  • حرف قرآن را بدان که ظاهریست ** زیر ظاهر باطنی بس قاهریست

  • And beneath that inward (sense) a third interior (sense), wherein all intellects become lost. 4245
  • زیر آن باطن یکی بطن سوم ** که درو گردد خردها جمله گم

  • The fourth interior (sense) of the Qur’án none hath perceived at all, except God the peerless and incomparable.
  • بطن چارم از نبی خود کس ندید ** جز خدای بی‌نظیر بی‌ندید

  • In the Qur’án do not thou, O son, regard (only) the exterior: the Devil regards Adam as naught but clay.
  • تو ز قرآن ای پسر ظاهر مبین ** دیو آدم را نبیند جز که طین