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2
111-160

  • O connoisseur of pearls, listen to a story, that you may distinguish actual seeing from (mere) inference.
  • یک حکایت بشنو ای گوهر شناس ** تا بدانی تو عیان را از قیاس‏
  • How in the time of ‘Umar, may God be well-pleased with him, a certain person imagined that what he saw was the new moon.
  • هلال پنداشتن آن شخص خیال را در عهد عمر
  • The Fasting-month (Ramadán) came round in ‘Umar's time. Some people ran to the top of a hill,
  • ماه روزه گشت در عهد عمر ** بر سر کوهی دویدند آن نفر
  • In order to take (the appearance of) the new moon as a good omen, and one of them said, “Look, O ‘Umar, here is the new moon!”
  • تا هلال روزه را گیرند فال ** آن یکی گفت ای عمر اینک هلال‏
  • As ‘Umar did not see the moon in the sky, he said, “This moon has risen from thy phantasy.
  • چون عمر بر آسمان مه را ندید ** گفت کاین مه از خیال تو دمید
  • Otherwise, (since) I am a better seer of the heavens (than thou), how is it that I do not see the pure crescent? 115
  • ور نه من بیناترم افلاک را ** چون نمی‏بینم هلال پاک را
  • Wet thy hand,” said he, “and rub it on thine eyebrow, and then look up towards the new moon.”
  • گفت تر کن دست و بر ابرو بمال ** آن گهان تو بر نگر سوی هلال‏
  • When he wetted his eyebrow, he did not see the moon. “O King,” he said, “there is no moon; it has disappeared.”
  • چون که او تر کرد ابرو مه ندید ** گفت ای شه نیست مه شد ناپدید
  • “Yes,” said ‘Umar, “the hair of thine eyebrow had become (curved) like a bow and shot at thee an arrow of opinion.”
  • گفت آری موی ابرو شد کمان ** سوی تو افکند تیری از گمان‏
  • When one hair became crooked, it waylaid him (hindered him from seeing truly), so that, making a false claim, he boasted to have seen the moon.
  • چون یکی مو کج شد او را راه زد ** تا به دعوی لاف دید ماه زد
  • Inasmuch as a crooked hair veils the sky, how will it be when all your members are crooked? 120
  • موی کج چون پرده‏ی گردون بود ** چون همه اجزات کج شد چون بود
  • Straighten your members by (the help of) the straight (the righteous). O you who (would) go straight, turn not your head aside from that threshold (where the righteous dwell).
  • راست کن اجزات را از راستان ** سر مکش ای راست رو ز آن آستان‏
  • Balance makes balance correct; balance also makes balance defective.
  • هم ترازو را ترازو راست کرد ** هم ترازو را ترازو کاست کرد
  • Whoever weighs the same (adopts the same standard) as the unrighteous falls into deficiency, and his understanding becomes dazed.
  • هر که با ناراستان هم سنگ شد ** در کمی افتاد و عقلش دنگ شد
  • Go, be hard on the infidels, sprinkle dust on (renounce) fondness for the strangers.
  • رو أشداء علی الکفار باش ** خاک بر دل داری اغیار پاش‏
  • Be as a sword upon the heads of the strangers: come, do not play foxy tricks, be a lion, 125
  • بر سر اغیار چون شمشیر باش ** هین مکن روباه بازی شیر باش‏
  • In order that the friends (of God), moved by (righteous) jealousy, may not break with you, because those thorns (the wicked) are the enemies of this rose (the friend of God).
  • تا ز غیرت از تو یاران نگسلند ** ز آنکه آن خاران عدوی این گلند
  • Set fire to the wolves as (to) rue-seed, because those wolves are the enemies of Joseph.
  • آتش اندر زن به گرگان چون سپند ** ز آن که آن گرگان عدوی یوسفند
  • Iblís calls you “father's soul” (darling son)—beware (of him)! The accursed Devil (does that) in order that he may beguile you with (vain) words.
  • جان بابا گویدت ابلیس هین ** تا به دم بفریبدت دیو لعین‏
  • He practised the like imposture on your father: this black-faced one checkmated an Adam.
  • این چنین تلبیس با بابات کرد ** آدمی را این سیه رخ مات کرد
  • This crow is busy on the chessboard; look not you upon his game with an eye that is half-asleep, 130
  • بر سر شطرنج چست است این غراب ** تو مبین بازی به چشم نیم خواب‏
  • Because he knows many formidable moves which will stick in your throat like a straw.
  • ز آن که فرزین بندها داند بسی ** که بگیرد در گلویت چون خسی‏
  • His straw will stay in your throat for years. What is that straw? Love of rank and wealth.
  • در گلو ماند خس او سالها ** چیست آن خس مهر جاه و مالها
  • Wealth is the straw, since in your throat, O infirm one, it is an obstacle (barrier) to the Water of Life.
  • مال خس باشد چو هست ای بی‏ثبات ** در گلویت مانع آب حیات‏
  • If an artful enemy carry off your wealth, a robber will have carried off a robber.
  • گر برد مالت عدوی پر فنی ** ره زنی را برده باشد ره زنی‏
  • How a snake-catcher stole a snake from another snake-catcher.
  • دزدیدن مارگیر ماری را از مارگیری دیگر
  • A petty thief carried off a snake from a snake-catcher and in his folly was accounting it a prize. 135
  • دزدکی از مارگیری مار برد ** ز ابلهی آن را غنیمت می‏شمرد
  • The snake-catcher escaped from the snake's bite; the man who had robbed him was miserably killed by the snake.
  • وارهید آن مارگیر از زخم مار ** مار کشت آن دزد او را زار زار
  • The snake-catcher saw him (dead); then he recognised him and said, “My snake has emptied him of life.
  • مارگیرش دید پس بشناختش ** گفت از جان مار من پرداختش‏
  • My soul was desiring of Him (God) in prayer that I might find him and take the snake from him.
  • در دعا می‏خواستی جانم از او ** کش بیابم مار بستانم از او
  • Thanks to God that that prayer was rejected: I thought ’twas loss, but it has turned out to be gain.”
  • شکر حق را کان دعا مردود شد ** من زیان پنداشتم آن سود شد
  • Many are the prayers which are loss and destruction, and from kindness the Holy God is not hearing them. 140
  • بس دعاها کان زیان است و هلاک ** وز کرم می‏نشنود یزدان پاک‏
  • How the companion of Jesus, on whom be peace, entreated Jesus, on whom be peace, to give life to the bones.
  • التماس کردن همراه عیسی علیه السلام زنده کردن استخوانها را از او
  • A certain foolish person accompanied Jesus (on his way). He espied some bones in a deep-dug hole.
  • گشت با عیسی یکی ابله رفیق ** استخوانها دید در حفره‏ی عمیق‏
  • He said, “O companion, (teach me) that exalted Name by which thou makest the dead to live;
  • گفت ای همراه آن نام سنی ** که بد آن تو مرده را زنده کنی‏
  • Teach (it) me, that I may do good and by means of it endow the bones with life.”
  • مر مرا آموز تا احسان کنم ** استخوانها را بد آن با جان کنم‏
  • Jesus said, “Be silent, for that is not thy work: ’tis not meet for thy breath and speech,
  • گفت خامش کن که آن کار تو نیست ** لایق انفاس و گفتار تو نیست‏
  • For it wants breath purer than rain and more piercing in action than the angels. 145
  • کان نفس خواهد ز باران پاک‏تر ** وز فرشته در روش دراک‏تر
  • (Many) lifetimes were needed that the breath might be purified, so that he (its owner) was entrusted with the treasury of the Heavens.
  • عمرها بایست تا دم پاک شد ** تا امین مخزن افلاک شد
  • (Suppose that) thou hast grasped this rod firmly in thy hand: whence will accrue to thy hand the cunning of Moses?”
  • خود گرفتی این عصا در دست راست ** دست را دستان موسی از کجاست‏
  • He said, “If I am not one to pronounce (such sacred) mysteries, do thou pronounce the Name over the bones.”
  • گفت اگر من نیستم اسرار خوان ** هم تو بر خوان نام را بر استخوان‏
  • Jesus cried, “O Lord, what are these hidden purposes (of Thine)? What is (the meaning of) this fool's inclination (to engage) in this fruitless work?
  • گفت عیسی یا رب این اسرار چیست ** میل این ابله در این بیگار چیست‏
  • How has this sick man no care for himself? How has this corpse no care for (spiritual) life? 150
  • چون غم خود نیست این بیمار را ** چون غم جان نیست این مردار را
  • He has left (uncared for) his own dead (soul) and seeks to mend (revive) the dead (bones) of a stranger.”
  • مرده‏ی خود را رها کرده ست او ** مرده‏ی بیگانه را جوید رفو
  • God (answered and) said, “The backslider seeks backsliding: the thistle that has grown (in him) is the retribution for (consequence of) his sowing.”
  • گفت حق ادبارگر ادبار جوست ** خار روییده جزای کشت اوست‏
  • He that sows the seed of thistles in the world, be warned not to look for him in the rose-garden.
  • آن که تخم خار کارد در جهان ** هان و هان او را مجو در گلستان‏
  • If he take a rose in his hand, it becomes a thistle; and if he go to a friend, he (the friend) becomes a snake.
  • گر گلی گیرد به کف خاری شود ** ور سوی یاری رود ماری شود
  • The damned wretch is an elixir which transmutes into poison and snakes; (his elixir is) contrary to the elixir of the God-fearing man. 155
  • کیمیای زهر و مار است آن شقی ** بر خلاف کیمیای متقی‏
  • How the Súfí enjoined the servant to take care of his beast and how the servant said, “Lá hawl.”
  • اندرز کردن صوفی خادم را در تیمار داشت بهیمه و لاحول گفتن خادم
  • A Súfí was wandering round the world till one night he became a guest at a monastery (for Súfís).
  • صوفیی می‏گشت در دور افق ** تا شبی در خانقاهی شد قنق‏
  • He had a beast (ass): he tied it in the stable, (while) he (himself) sat at the top of the dais with his friends.
  • یک بهیمه داشت در آخر ببست ** او به صدر صفه با یاران نشست‏
  • Then he engaged with his friends in (mystical) meditation: the presence of the Friend (the murshid) is (like) a book in front (of the muríd).
  • پس مراقب گشت با یاران خویش ** دفتری باشد حضور یار بیش‏
  • The Súfí's book is not (composed of) ink of letters (letters written with ink): it is naught but a heart white as snow.
  • دفتر صوفی سواد حرف نیست ** جز دل اسپید همچون برف نیست‏
  • The scholar's provision is (consists of) pen-marks (written letters and words). What is the Súfí's provision? Footmarks. 160
  • زاد دانشمند آثار قلم ** زاد صوفی چیست آثار قدم‏