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1
849-898

  • Beware, beware! Do not regard these cords of causation in the world as (deriving their movement) from the giddy wheel (of heaven),
  • این رسنهای سببها در جهان ** هان و هان زین چرخ سر گردان مدان‌‌
  • Lest you remain empty and giddy like the (celestial) wheel, lest through brainlessness you burn like markh wood. 850
  • تا نمانی صفر و سر گردان چو چرخ ** تا نسوزی تو ز بی‌‌مغزی چو مرخ‌‌
  • By the command of God the wind devours (extinguishes) fire: both are drunken with the wine of God.
  • باد آتش می‌‌خورد از امر حق ** هر دو سر مست آمدند از خمر حق‌‌
  • O son, when you open your eyes you will see that from God too are the water of clemency and the fire of anger.
  • آب حلم و آتش خشم ای پسر ** هم ز حق بینی چو بگشایی بصر
  • Had not the soul of the wind been informed by God, how would it have distinguished (the believers and unbelievers) amongst the people of ‘Ád?
  • گر نبودی واقف از حق جان باد ** فرق کی کردی میان قوم عاد
  • The story of the wind which destroyed the people of ‘Ád in the time of (the prophet) Húd, on whom be peace.
  • قصه‌‌ی باد که در عهد هود علیه السلام قوم عاد را هلاک کرد
  • Húd drew a line round the believers: the wind would become soft (subside) when it reached that place,
  • هود گرد مومنان خطی کشید ** نرم می‌‌شد باد کانجا می‌‌رسید
  • (Although) it was dashing to pieces in the air all who were outside of the line. 855
  • هر که بیرون بود ز آن خط جمله را ** پاره پاره می‌‌گسست اندر هوا
  • Likewise Shaybán the shepherd used to draw a visible line round his flock
  • همچنین شیبان راعی می‌‌کشید ** گرد بر گرد رمه خطی پدید
  • Whenever he went to the Friday service at prayer-time, in order that the wolf might not raid and ravage there:
  • چون به جمعه می‌‌شد او وقت نماز ** تا نیارد گرگ آن جا ترک تاز
  • No wolf would go into that (circle), nor would any sheep stray beyond that mark;
  • هیچ گرگی در نرفتی اندر آن ** گوسفندی هم نگشتی ز آن نشان‌‌
  • The wind of the wolf's and sheeps' concupiscence was barred because of (by) the circle of the man of God.
  • باد حرص گرگ و حرص گوسفند ** دایره‌‌ی مرد خدا را بود بند
  • Even so, to those who know God (‘árifán) the wind of Death is soft and pleasant as the breeze (that wafts the scent) of (loved) ones like Joseph. 860
  • همچنین باد اجل با عارفان ** نرم و خوش همچون نسیم یوسفان‌‌
  • The fire did not set its teeth in Abraham: how should it bite him, since he is the chosen of God?
  • آتش ابراهیم را دندان نزد ** چون گزیده‌‌ی حق بود چونش گزد
  • The religious are not burned by the fire of lust which bore all the rest down to the bottom of the earth.
  • ز آتش شهوت نسوزد اهل دین ** باقیان را برده تا قعر زمین‌‌
  • The waves of the sea, when they charged on by God's command, discriminated the people of Moses from the Egyptians.
  • موج دریا چون به امر حق بتاخت ** اهل موسی را ز قبطی واشناخت‌‌
  • The earth, when the (Divine) command came, drew Qárún (Korah) with his gold and throne into its lowest depth.
  • خاک قارون را چو فرمان در رسید ** با زر و تختش به قعر خود کشید
  • The water and clay, when it fed on the breath of Jesus, spread wings and pinions, became a bird, and flew. 865
  • آب و گل چون از دم عیسی چرید ** بال و پر بگشاد مرغی شد پرید
  • Your glorification (of God) is an exhalation from the water and clay (of your body): it became a bird of Paradise through the breathing (into it) of your heart's sincerity.
  • هست تسبیحت بخار آب و گل ** مرغ جنت شد ز نفخ صدق دل‌‌
  • Mount Mount Sinai, from (seeing) the radiance of Moses, began to dance, became a perfect Súfí, and was freed from blemish.
  • کوه طور از نور موسی شد به رقص ** صوفی کامل شد و رست او ز نقص‌‌
  • What wonder if the mountain became a venerable Súfí? The body of Moses also was (formed) from a piece of clay.
  • چه عجب گر کوه صوفی شد عزیز ** جسم موسی از کلوخی بود نیز
  • How the Jewish king scoffed and denied and would not accept the counsel of his intimates.
  • طنز و انکار کردن پادشاه جهود و قبول نکردن نصیحت خاصان خویش‌‌
  • The king of the Jews beheld these marvellous things, (but) he had naught (to say) except mockery and denial.
  • این عجایب دید آن شاه جهود ** جز که طنز و جز که انکارش نبود
  • His counsellors said, “Do not let (this injustice) go beyond bounds, do not drive the steed of obstinacy so far.” 870
  • ناصحان گفتند از حد مگذران ** مرکب استیزه را چندین مران‌‌
  • He handcuffed the counsellors and confined them, he committed one injustice after another.
  • ناصحان را دست بست و بند کرد ** ظلم را پیوند در پیوند کرد
  • When the matter reached this pass, a shout came—“Hold thy foot (stop), O cur! For Our vengeance is come.”
  • بانگ آمد کار چون اینجا رسید ** پای دار ای سگ که قهر ما رسید
  • After that, the fire blazed up forty ells high, became a ring, and consumed those Jews.
  • بعد از آن آتش چهل گز بر فروخت ** حلقه گشت و آن جهودان را بسوخت‌‌
  • From fire was their origin in the beginning: they went (back) to their origin in the end.
  • اصل ایشان بود آتش ابتدا ** سوی اصل خویش رفتند انتها
  • That company were born of fire: the way of particulars is towards the universal. 875
  • هم ز آتش زاده بودند آن فریق ** جزوها را سوی کل باشد طریق‌‌
  • They were only a fire to consume the true believers: their fire consumed itself like rubbish.
  • آتشی بودند مومن سوز و بس ** سوخت خود را آتش ایشان چو خس‌‌
  • He whose mother is Háwiya (Hell-fire)—Háwiya shall become his cell (abode).
  • آن که بوده ست امه الهاویه ** هاویه آمد مر او را زاویه‌‌
  • The mother of the child is (always) seeking it: the fundamentals pursue the derivatives.
  • مادر فرزند جویان وی است ** اصلها مر فرعها را در پی است‌‌
  • If water is imprisoned in a tank, the wind sucks it up, for it (the wind) is an elemental spirit:
  • آب اندر حوض اگر زندانی است ** باد نشفش می‌‌کند کار کانی است‌‌
  • It sets it free, it wafts it away to its source, little by little, so that you do not see its wafting; 880
  • می‌‌رهاند می‌‌برد تا معدنش ** اندک اندک تا نبینی بردنش‌‌
  • And our souls likewise this breath (of ours) steals away, little by little, from the prison of the world.
  • وین نفس جانهای ما را همچنان ** اندک اندک دزدد از حبس جهان‌‌
  • The perfumes of our (good) words ascend even unto Him, ascending from us whither God knoweth.
  • تا إلیه یصعد أطیاب الکلم ** صاعدا منا إلی حیث علم‌‌
  • Our breaths soar up with the choice (words), as a gift from us, to the abode of everlastingness;
  • ترتقی أنفاسنا بالمنتقی ** متحفا منا إلی دار البقا
  • Then comes to us the recompense of our speech, a double (recompense) thereof, as a mercy from (God) the Glorious;
  • ثم تاتینا مکافات المقال ** ضعف ذاک رحمة من ذی الجلال‌‌
  • Then He causes us to repair to (makes us utter) good words like those (already uttered), that His servant may obtain (something more) of what he has obtained. 885
  • ثم یلجینا الی امثالها ** کی ینال العبد مما نالها
  • Thus do they (our good words) ascend while it (the Divine mercy) descends continually: mayst thou never cease to keep up that (ascent and descent)!
  • هکذا تعرج و تنزل دایما ** ذا فلا زلت علیه قائما
  • Let us speak Persian: the meaning is that this attraction (by which God draws the soul towards Himself) comes from the same quarter whence came that savour (spiritual delight experienced in and after prayer).
  • پارسی گوییم یعنی این کشش ** ز آن طرف آید که آمد آن چشش‌‌
  • The eyes of every set of people remain (turned) in the direction where one day they satisfied a (longing for) delight.
  • چشم هر قومی به سویی مانده است ** کان طرف یک روز ذوقی رانده است‌‌
  • The delight of (every) kind is certainly in its own kind (congener): the delight of the part, observe, is in its whole;
  • ذوق جنس از جنس خود باشد یقین ** ذوق جزو از کل خود باشد ببین‌‌
  • Or else, that (part) is surely capable of (attachment to) a (different) kind and, when it has attached itself thereto, becomes homogeneous with it, 890
  • یا مگر آن قابل جنسی بود ** چون بدو پیوست جنس او شود
  • As (for instance) water and bread, which were not our congeners, became homogeneous with us and increased within us (added to our bulk and strength).
  • همچو آب و نان که جنس ما نبود ** گشت جنس ما و اندر ما فزود
  • Water and bread have not the appearance of being our congeners, (but) from consideration of the end (final result) deem them to be homogeneous (with us).
  • نقش جنسیت ندارد آب و نان ** ز اعتبار آخر آن را جنس دان‌‌
  • And if our delight is (derived) from something not homogeneous, that (thing) will surely resemble the congener.
  • ور ز غیر جنس باشد ذوق ما ** آن مگر مانند باشد جنس را
  • That which (only) bears a resemblance is a loan: a loan is impermanent in the end.
  • آن که مانند است باشد عاریت ** عاریت باقی نماند عاقبت‌‌
  • Although the bird is delighted by (the fowler's) whistle, it takes fright when it (sees him and) does not find its own congener. 895
  • مرغ را گر ذوق آید از صفیر ** چون که جنس خود نیابد شد نفیر
  • Although the thirsty man is delighted by the mirage, he runs away when he comes up to it, and seeks for water.
  • تشنه را گر ذوق آید از سراب ** چون رسد در وی گریزد جوید آب‌‌
  • Moreover, the insolvent are pleased with base gold, yet that (gold) is put to shame in the mint.
  • مفلسان هم خوش شوند از زر قلب ** لیک آن رسوا شود در دار ضرب‌‌
  • (Take heed) lest gildedness (imposture) cast you out of the (right) way, lest false imagination cast you into the well.
  • تا زر اندودیت از ره نفگند ** تا خیال کژ ترا چه نفگند