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3
3079-3128

  • The motion (action) of created beings is (caused) by Divine destiny and appointment: the sharpness of the teeth is (caused) by the burning (hunger pangs) of the stomach.
  • جنبش خلق از قضا و وعده است ** تیزی دندان ز سوز معده است
  • The First Soul pushed (produced an effect) upon the second soul: a fish stinks from the head, not from the tail. 3080
  • نفس اول راند بر نفس دوم ** ماهی از سر گنده باشد نه ز دم
  • But, whilst recognising (this), still speed on like an arrow: since God hath said, “Deliver (the Divine message),” there is no escape (from doing so).
  • لیک هم می‌دان و خر می‌ران چو تیر ** چونک بلغ گفت حق شد ناگزیر
  • You do not know which of these two you are: strive (then) so long (as is necessary) that you may discern what you are.
  • تو نمی‌دانی کزین دو کیستی ** جهد کن چندانک بینی چیستی
  • When you put a cargo on board a ship, you are making that venture on trust,
  • چون نهی بر پشت کشتی بار را ** بر توکل می‌کنی آن کار را
  • (For) you do not know which of the two you are—whether you are (destined to be) drowned on the voyage or saved (from death).
  • تو نمی‌دانی که از هر دو کیی ** غرقه‌ای اندر سفر یا ناجیی
  • If you say, “Until I know which I am, I will not hasten on to (embark on) the ship and the ocean; 3085
  • گر بگویی تا ندانم من کیم ** بر نخواهم تاخت در کشتی و یم
  • On this voyage I am (to be) saved or drowned: reveal (to me) to which party I belong.
  • من درین ره ناجیم یا غرقه‌ام ** کشف گردان کز کدامین فرقه‌ام
  • I will not start upon this voyage with doubt and in idle hope, like the others”—
  • من نخواهم رفت این ره با گمان ** بر امید خشک همچون دیگران
  • (Then) no traffic will be done by you, because the secret of these two aspects (possibilities) is in the Unseen.
  • هیچ بازرگانیی ناید ز تو ** زانک در غیبست سر این دو رو
  • The merchant of timid disposition and frail spirit neither gains nor loses in his quest;
  • تاجر ترسنده‌طبع شیشه‌جان ** در طلب نه سود دارد نه زیان
  • Nay, he suffers loss, for he is deprived (of fortune) and despicable: (only) he that is an eater of flames (ardent in search) will find the light. 3090
  • بل زیان دارد که محرومست و خوار ** نور او یابد که باشد شعله‌خوار
  • Inasmuch as all affairs turn upon hope, the affair of religion is most worthy (to inspire hope), for by this means you may win salvation.
  • چونک بر بوکست جمله کارها ** کار دین اولی کزین یابی رها
  • Here it is not permitted to knock at the door (with importunity); naught but hope (is permissible): God best knoweth the right course.
  • نیست دستوری بدینجا قرع باب ** جز امید الله اعلم بالصواب
  • Explaining how the faith of the conventional (worldly) man consists in fear and hope.
  • بیان آنک ایمان مقلد خوفست و رجا
  • The motive in every trade is hope and chance, even though their necks are (worn thin), like a spindle, from (incessant) toil.
  • داعی هر پیشه اومیدست و بوک ** گرچه گردنشان ز کوشش شد چو دوک
  • When he (the trader) goes in the morning to his shop, he is running (thither) in the hope and chance of (earning) a livelihood.
  • بامدادان چون سوی دکان رود ** بر امید و بوک روزی می‌دود
  • (If) you have not the chance of (earning) a livelihood, why do you go (to your shop)? There is the fear (danger) of disappointment: how (then) are you strong (confident)? 3095
  • بوک روزی نبودت چون می‌روی ** خوف حرمان هست تو چونی قوی
  • In (the case of) earning food, how has the fear of eternal (eternally predestined) disappointment not made you feeble in your search?
  • خوف حرمان ازل در کسب لوت ** چون نکردت سست اندر جست و جوت
  • You will say, “Though the fear of disappointment is before (me), this fear is greater (when I am) in idleness.
  • گویی گرچه خوف حرمان هست پیش ** هست اندر کاهلی این خوف بیش
  • (When I am) at work my hope is greater: (when I am) in idleness I have more risk.”
  • هست در کوشش امیدم بیشتر ** دارم اندر کاهلی افزون خطر
  • Then, O evil-thinking man, why is this fear of loss holding you back in the matter of religion?
  • پس چرا در کار دین ای بدگمان ** دامنت می‌گیرد این خوف زیان
  • Or have not you seen in what a gainful trade the people of this bazaar of ours, the prophets and the saints, are (engaged), 3100
  • یا ندیدی کاهل این بازار ما ** در چه سودند انبیا و اولیا
  • And what mines (of treasure) have appeared to them from this going to the (spiritual) shop, and how they have gotten gain in this market?
  • زین دکان رفتن چه کانشان رو نمود ** اندرین بازار چون بستند سود
  • To that one the fire became submissive, like an anklet; to that one the sea became submissive and carried him on its shoulders;
  • آتش آن را رام چون خلخال شد ** بحر آن را رام شد حمال شد
  • To that one the iron became submissive and wax-like; to that one the wind became a slave and subject.
  • آهن آن را رام شد چون موم شد ** باد آن را بنده و محکوم شد
  • Setting forth how the Prophet, on whom be peace, said, “Verily, God most High hath friends who are concealed.”
  • بیان آنک رسول علیه السلام فرمود ان لله تعالی اولیاء اخفیاء
  • Another party go (to and fro) exceedingly hidden: how should they become well-known to the people of externals?
  • قوم دیگر سخت پنهان می‌روند ** شهره‌ی خلقان ظاهر کی شوند
  • They possess all this (spiritual dominion), and (yet) no one's eye falls upon their sovereignty for one moment. 3105
  • این همه دارند و چشم هیچ کس ** بر نیفتد بر کیاشان یک نفس
  • Both their miracles and they (themselves) are in the (Divine) sanctuary: even the Abdál do not hear their names.
  • هم کرامتشان هم ایشان در حرم ** نامشان را نشنوند ابدال هم
  • Or art thou ignorant of the bounties of God who is calling thee to come yonder?
  • یا نمی‌دانی کرمهای خدا ** کو ترا می‌خواند آن سو که بیا
  • The whole world of six directions is (filled with) His bounty: wheresoever thou lookest, it is making Him (His bounty) known.
  • شش جهت عالم همه اکرام اوست ** هر طرف که بنگری اعلام اوست
  • When a generous man bids thee come into the fire, come in quickly and do not say, “It will burn me.”
  • چون کریمی گویدت آتش در آ ** اندر آ زود و مگو سوزد مرا
  • The story of Anas, may God be pleased with him: how he cast a napkin into a fiery oven, and it was not burnt.
  • حکایت مندیل در تنور پر آتش انداختن انس رضی الله عنه و ناسوختن
  • It has come (down to us) concerning Anas son of Málik that a certain person became his guest. 3110
  • از انس فرزند مالک آمدست ** که به مهمانی او شخصی شدست
  • He (that person) related that after the meal Anas saw the table-napkin (was) yellow in hue,
  • او حکایت کرد کز بعد طعام ** دید انس دستارخوان را زردفام
  • Dirty and stained; and said, “O maid-servant, throw it into the oven at once.”
  • چرکن و آلوده گفت ای خادمه ** اندر افکن در تنورش یک‌دمه
  • Thereupon the intelligent (maid) threw it into the oven, which was full of fire.
  • در تنور پر ز آتش در فکند ** آن زمان دستارخوان را هوشمند
  • All the guests were astounded thereat: they were in expectation of (seeing) the smoke of the (burning) napkin.
  • جمله مهمانان در آن حیران شدند ** انتظار دود کندوری بدند
  • After a short time she took it out of the oven, clean and white and purged of that filth. 3115
  • بعد یکساعت بر آورد از تنور ** پاک و اسپید و از آن اوساخ دور
  • The party (of guests) said, “O venerable Companion (of the Prophet), how didn't it burn, and how too did it become cleansed?”
  • قوم گفتند ای صحابی عزیز ** چون نسوزید و منقی گشت نیز
  • He replied, “Because Mustafá (Mohammed) often rubbed his hands and lips on this napkin.”
  • گفت زانک مصطفی دست و دهان ** بس بمالید اندرین دستارخوان
  • O heart afraid of the fire and torment (of Hell), draw nigh unto such a hand and lip as that!
  • ای دل ترسنده از نار و عذاب ** با چنان دست و لبی کن اقتراب
  • Since it (the Prophet's blessing) bestowed such honour upon a lifeless object, what things will it reveal to the soul of the lover!
  • چون جمادی را چنین تشریف داد ** جان عاشق را چه‌ها خواهد گشاد
  • Inasmuch as he (the Prophet) made the clods of the Ka‘ba the qibla (towards which the Moslems turn), do thou, O soul, be (as) the dust of holy men in (thy) war (against the flesh). 3120
  • مر کلوخ کعبه را چون قبله کرد ** خاک مردان باش ای جان در نبرد
  • Afterwards they said to the maid-servant, “Wilt not thou tell (us) thine own feelings about all this?
  • بعد از آن گفتند با آن خادمه ** تو نگویی حال خود با این همه
  • Why didst thou (so) quickly cast it (into the oven) at his behest? I suppose he was acquainted with the secrets,
  • چون فکندی زود آن از گفت وی ** گیرم او بردست در اسرار پی
  • (But) why didst thou, mistress, throw such a precious napkin into the fire?”
  • این‌چنین دستارخوان قیمتی ** چون فکندی اندر آتش ای ستی
  • She answered, “I have confidence in the generous: I do not despair of their bounty.
  • گفت دارم بر کریمان اعتماد ** نیستم ز اکرام ایشان ناامید
  • What of a piece of cloth? If he bid me (myself) go without regret into the very essence of the fire, 3125
  • میزری چه بود اگر او گویدم ** در رو اندر عین آتش بی ندم
  • I, from perfect confidence (in him), will fall (throw myself) in: I have great hope of them that are devoted to God.
  • اندر افتم از کمال اعتماد ** از عباد الله دارم بس امید
  • I will throw myself in, not (only) this napkin, because of my confidence in every generous one who knows the mystery.”
  • سر در اندازم نه این دستارخوان ** ز اعتماد هر کریم رازدان
  • O brother, apply thyself to this elixir: the faith of a man must not be less than the faith of a woman.
  • ای برادر خود برین اکسیر زن ** کم نباید صدق مرد از صدق زن