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3
2561-2610

  • Every one that is its congener becomes its friend, except, to be sure, the David who is your Shaykh;
  • هر که جنس اوست یار او شود ** جز مگر داود کان شیخت بود
  • For he has been transmuted, and whomsoever God hath seated in the abode of the heart, he( that person) is no more the body’s congener.
  • کو مبدل گشت و جنس تن نماند ** هر که را حق در مقام دل نشاند
  • All the (other) people are (rendered) infirm by (that which lies in) ambush (within them): ‘tis certain that infirmity associates with infirmity.
  • خلق جمله علتی‌اند از کمین ** یار علت می‌شود علت یقین
  • Every worthless fellow pretends to be (a) David; every one who lacks discernment lays hold of him (attaches himself to him):
  • هر خسی دعوی داودی کند ** هر که بی تمییز کف در وی زند
  • He hears the bird’s note from a fowler and, (like a) foolish bird, he keeps going in that direction. 2565
  • از صیادی بشنود آواز طیر ** مرغ ابله می‌کند آن سوی سیر
  • ‘He dos not distinguish fact from fiction: he is misguided. Come, flee from him, even if he is spiritual (in appearance).
  • نقد را از نقل نشناسد غویست ** هین ازو بگریز اگر چه معنویست
  • What has grown (genuinely) and what has been tied on (artificially) is (all) one to him: though he may claim (to possess) intuitive certainty, he is (really) in a (great) doubt.
  • رسته و بر بسته پیش او یکیست ** گر یقین دعوی کند او در شکیست
  • If such a one is absolutely keen-witted, (still), when he has not this (power of) discernment, he is a fool.
  • این چنین کس گر ذکی مطلقست ** چونش این تمییز نبود احمقست
  • Hark, flee from him as the deer from the lion: do not hasten boldly towards him, O wise man!
  • هین ازو بگریز چون آهو ز شیر ** سوی او مشتاق ای دانا دلیر
  • How Jesus, on whom be peace, fled to the top of a mountain (to escape) from the fools.
  • گریختن عیسی علیه السلام فراز کوه از احمقان
  • Jesus, son of Mary, was fleeing to a mountain: you would say that a lion wished to shed his blood. 2570
  • عیسی مریم به کوهی می‌گریخت ** شیرگویی خون او می‌خواست ریخت
  • A certain man ran after him and said, “(Is it) well (with thee)? There is no one in pursuit of thee: why dost thou flee, like a bird?”
  • آن یکی در پی دوید و گفت خیر ** در پیت کس نیست چه گریزی چو طیر
  • (But) he (Jesus) still kept running with haste so (quickly) that on account of his haste he did not answer him.
  • با شتاب او آنچنان می‌تاخت جفت ** کز شتاب خود جواب او نگفت
  • He pushed on in pursuit of Jesus for the distance of one or two fields, and then invoked Jesus with the utmost earnestness,
  • یک دو میدان در پی عیسی براند ** پس بجد جد عیسی را بخواند
  • Saying, “For the sake of pleasing God, stop one moment, for I have a difficulty concerning thy flight.
  • کز پی مرضات حق یک لحظه بیست ** که مرا اندر گریزت مشکلیست
  • From whom art thou fleeing in this direction, O noble one? There is no lion pursuing thee, no enemy, and there is no fear or danger.” 2575
  • از کی این سو می‌گریزی ای کریم ** نه پیت شیر و نه خصم و خوف و بیم
  • He said, “I am fleeing from the fool. Begone! I am saving myself. Do not debar me!”
  • گفت از احمق گریزانم برو ** می‌رهانم خویش را بندم مشو
  • “Why,” said he, “art not thou the Messiah by whom the blind and the deaf are restored (to sight and hearing)?”
  • گفت آخر آن مسیحا نه توی ** که شود کور و کر از تو مستوی
  • He said, “Yea.” Said the other, “Art not thou the King in whom the spells of the Unseen World have their abode?—
  • گفت آری گفت آن شه نیستی ** که فسون غیب را ماویستی
  • (So that) when thou chantest those spells over a dead man, he springs up (rejoicing) like a lion that has caught his prey.”
  • چون بخوانی آن فسون بر مرده‌ای ** برجهد چون شیر صید آورده‌ای
  • He said, “Yea, I am he.” Said the other, “Dost not thou make (living) birds out of clay, O beauteous one?” 2580
  • گفت آری آن منم گفتا که تو ** نه ز گل مرغان کنی ای خوب‌رو
  • He said, “Yea.” Said the other, “Then, O pure Spirit, thou doest whatsoever thou wilt: of whom hast thou fear?
  • گفت آری گفت پس ای روح پاک ** هرچه خواهی می‌کنی از کیست باک
  • With such (miraculous) evidence, who is there in the world that would not be one of the slaves (devoted) to thee?”
  • با چنین برهان که باشد در جهان ** که نباشد مر ترا از بندگان
  • Jesus said, “By the holy Essence of God, the Maker of the body and the Creator of the soul in eternity;
  • گفت عیسی که به ذات پاک حق ** مبدع تن خالق جان در سبق
  • By the sanctity of the pure Essence and Attributes of Him, for whose sake the collar of Heaven is rent,
  • حرمت ذات و صفات پاک او ** که بود گردون گریبان‌چاک او
  • (I swear) that the spells and the Most Great Name which I pronounced over the deaf and the blind were good (in their effects). 2585
  • کان فسون و اسم اعظم را که من ** بر کر و بر کور خواندم شد حسن
  • I pronounced (them) over the stony mountain: it was cloven and tore upon itself its mantle down to the navel.
  • بر که سنگین بخواندم شد شکاف ** خرقه را بدرید بر خود تا بناف
  • I pronounced (them) over the corpse: it came to life. I pronounced (them) over nonentity: it became entity.
  • برتن مرده بخواندم گشت حی ** بر سر لاشی بخواندم گشت شی
  • I pronounced them lovingly over the heart of the fool hundreds of thousands of times, and ’twas no cure (for his folly).
  • خواندم آن را بر دل احمق بود ** صد هزاران بار و درمانی نشد
  • He became hard rock and changed not from that disposition; he became sand from which no produce grows.”
  • سنگ خارا گشت و زان خو بر نگشت ** ریگ شد کز وی نروید هیچ کشت
  • Said the other, “What is the reason that the Name of God availed there, (while) it had no advantage (good effect) here? 2590
  • گفت حکمت چیست کنجا اسم حق ** سود کرد اینجا نبود آن را سبق
  • That (physical infirmity) is disease too, and this (folly) is a disease: why did it (the Name of God) not become a cure for this, since it cured that?”
  • آن همان رنجست و این رنجی چرا ** او نشد این را و آن را شد دوا
  • He (Jesus) said, “The disease of folly is (the result of) the wrath of God; (physical) disease and blindness are not (the result of Divine) wrath: they are (a means of) probation.”
  • گفت رنج احمقی قهر خداست ** رنج و کوری نیست قهر آن ابتلاست
  • Probation is a disease that brings (Divine) mercy (in its train); folly is a disease that brings (Divine) rejection.
  • ابتلا رنجیست کان رحم آورد ** احمقی رنجیست کان زخم آورد
  • That which is branded on him (the fool) He (God) hath sealed: no hand can apply a remedy to it.
  • آنچ داغ اوست مهر او کرده است ** چاره‌ای بر وی نیارد برد دست
  • Flee from the foolish, seeing that (even) Jesus fled (from them): how much blood has been shed by companionship with fools! 2595
  • ز احمقان بگریز چون عیسی گریخت ** صحبت احمق بسی خونها که ریخت
  • The air steals away (absorbs) water little by little: so too does the fool steal away religion from you.
  • اندک اندک آب را دزدد هوا ** دین چنین دزدد هم احمق از شما
  • He steals away your heat and gives you cold, like one who puts a stone under your rump.
  • گرمیت را دزدد و سردی دهد ** همچو آن کو زیر کون سنگی نهد
  • The flight of Jesus was not caused by fear, (for) he is safe (from the mischief done by fools): it was for the purpose of teaching (others).
  • آن گریز عیسی نه از بیم بود ** آمنست او آن پی تعلیم بود
  • Though intense frost fill the world from end to end, what harm (would it do) to the radiant sun?
  • زمهریر ار پر کند آفاق را ** چه غم آن خورشید با اشراق را
  • The story of the people of Sabá and their folly, and how the admonition of the prophets produces no effect upon the foolish.
  • قصه‌ی اهل سبا و حماقت ایشان و اثر ناکردن نصیحت انبیا در احمقان
  • I am reminded of the story of the people of Sabá—how their (balmy) zephyr (sabá) was turned into pestilence (wabá) by the words of the foolish. 2600
  • یادم آمد قصه‌ی اهل سبا ** کز دم احمق صباشان شد وبا
  • That (kingdom of) Sabá resembles the great big city (which) you may hear of from children in (their) tales.
  • آن سبا ماند به شهر بس کلان ** در فسانه بشنوی از کودکان
  • The children relate tales, (but) in their tales there is enfolded many a mystery and (moral) lesson.
  • کودکان افسانه‌ها می‌آورند ** درج در افسانه‌شان بس سر و پند
  • (Though) in (their) tales they say (many) ridiculous things, (yet) in all ruined places do thou ever seek the treasure.
  • هزلها گویند در افسانه‌ها ** گنج می‌جو در همه ویرانه‌ها
  • (Once) there was a city very huge and great, but its size was the size of a saucer, no more (than that).
  • بود شهری بس عظیم و مه ولی ** قدر او قدر سکره بیش نی
  • (It was) very huge and very broad and very long, ever so big, as big as an onion. 2605
  • بس عظیم و بس فراخ و بس دراز ** سخت زفت زفت اندازه‌ی پیاز
  • The people of ten cities were assembled within it, but the whole (amounted to) three fellows with unwashed (dirty) faces.
  • مردم ده شهر مجموع اندرو ** لیک جمله سه تن ناشسته‌رو
  • Within it there were numberless people and folk, but the whole of them (amounted to) three beggarly fools.
  • اندرو خلق و خلایق بی‌شمار ** لیک آن جمله سه خام پخته‌خوار
  • The soul that has not made haste towards the Beloved— (even) if it is thousands, (yet) it is (only) half a body.
  • جان ناکرده به جانان تاختن ** گر هزارانست باشد نیم تن
  • One (of the three) was very far-sighted and blind-eyed— blind to Solomon and seeing the leg of the ant;
  • آن یکی بس دور بین و دیده‌کور ** از سلیمان کور و دیده پای مور
  • And the second was very sharp of hearing and extremely deaf—a treasure in which there is not a barleycorn's weight of gold; 2610
  • و آن دگر بس تیزگوش و سخت کر ** گنج و در وی نیست یک جو سنگ زر