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3
4231-4255

  • 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

  • The exterior (sense) of the Qur’án is like a man's person, for his features are visible, while his spirit is hidden.
  • ظاهر قرآن چو شخص آدمیست ** که نقوشش ظاهر و جانش خفیست

  • A man's paternal and maternal uncles (may see him) for a hundred years, and of his (inward) state not see (so much as) the tip of a hair.
  • مرد را صد سال عم و خال او ** یک سر مویی نبیند حال او

  • It is explained that the going of the prophets and the saints, on whom be peace, to mountains and caves, is not for the purpose of hiding themselves and on account of their fear of being disturbed by the people, but for the purpose of guiding the people in the right way and inciting them to abandon this world as much as is possible.
  • بیان آنک رفتن انبیا و اولیا به کوهها و غارها جهت پنهان کردن خویش نیست و جهت خوف تشویش خلق نیست بلک جهت ارشاد خلق است و تحریض بر انقطاع از دنیا به قدر ممکن

  • As for their saying that the saints are (dwelling) in the mountains in order that they may be hidden from the eyes of men, 4250
  • آنک گویند اولیا در که بوند ** تا ز چشم مردمان پنهان شوند

  • In the sight of the people they are higher than a hundred mountains and plant their footsteps on the Seventh Heaven.
  • پیش خلق ایشان فراز صد که‌اند ** گام خود بر چرخ هفتم می‌نهند

  • Why, then, should he who is beyond a hundred seas and mountains become hidden and seek (refuge in) the mountains?
  • پس چرا پنهان شود که‌جو بود ** کو ز صد دریا و که زان سو بود

  • He has no need to flee to the mountains, he in pursuit of whom the colt, Heaven, has dropped a hundred horse-shoes.
  • حاجتش نبود به سوی که گریخت ** کز پیش کره‌ی فلک صد نعل ریخت

  • The celestial sphere revolved (so long) and never saw the dust of the spirit; (hence) Heaven donned the garb of mourning.
  • چرخ گردید و ندید او گرد جان ** تعزیت‌جامه بپوشید آسمان

  • If, outwardly, the peri is hidden, (yet) Man is a hundred times more hidden than the peris. 4255
  • گر به ظاهر آن پری پنهان بود ** آدمی پنهان‌تر از پریان بود