And if from (your own) opinion you do not know (the true nature of) these two thoughts, say, “No deception!” and be not in a hurry and do not push forward.
ور ندانی این دو فکرت از گمان ** لا خلابه گوی و مشتاب و مران
The means of preventing one's self from being swindled in sale and purchase.
حیله دفع مغبون شدن در بیع و شرا
A certain friend said to the Prophet, “I am always being swindled in commerce.
آن یکی یاری پیمبر را بگفت ** که منم در بیعها با غبن جفت
The deceit of every one who sells or buys is like magic and leads me off the track.”3495
مکر هر کس کو فروشد یا خرد ** همچو سحرست و ز راهم میبرد
He (the Prophet) said, “When thou art afraid of being duped in a commercial transaction, stipulate (that thou shalt have) for thyself three days (in which) to choose,
گفت در بیعی که ترسی از غرار ** شرط کن سه روز خود را اختیار
For deliberation is assuredly from the Merciful (God); thy haste is from the accursed Devil.”
که تانی هست از رحمان یقین ** هست تعجیلت ز شیطان لعین
When you throw a morsel of bread to a dog, he (first) smells, then he eats, O careful one.
پیش سگ چون لقمه نان افکنی ** بو کند آنگه خورد ای معتنی
He smells with the nose, we too (who are endowed) with wisdom smell it (the object submitted to us) with the purified intelligence.
او ببینی بو کند ما با خرد ** هم ببوییمش به عقل منتقد
This earth and the (heavenly) spheres were brought into existence by God with deliberation (extending) to six days;3500
با تانی گشت موجود از خدا ** تابه شش روز این زمین و چرخها
Otherwise, He was able—“Be, and it is”—to bring forth a hundred earths and heavens (from non-existence).
ورنه قادر بود کو کن فیکون ** صد زمین و چرخ آوردی برون
Little by little till forty years (of age) that Potentate makes the human being a complete man,
آدمی را اندک اندک آن همام ** تا چهل سالش کند مرد تمام
Although He was able in a single moment to set flying (raise up) fifty persons from non-existence.
گرچه قادر بود کاندر یک نفس ** از عدم پران کند پنجاه کس
Jesus by means of one prayer was able to make the dead spring up (to life) without delay:
عیسی قادر بود کو از یک دعا ** بی توقف بر جهاند مرده را
Is the Creator of Jesus unable, without delay, to bring (full-grown) men in manifold succession (into existence)?3505
خالق عیسی بنتواند که او ** بی توقف مردم آرد تو بتو
This deliberation is for the purpose of teaching you that you must seek (God) slowly without (any) break.
این تانی از پی تعلیم تست ** که طلب آهسته باید بی سکست
A little rivulet which is moving continually does not become defiled or grow fetid.
جو یکی کوچک که دایم میرود ** نه نجس گردد نه گنده میشود
From this deliberation are born felicity and joy: this deliberation is the egg, fortune is like the birds (hatched from the egg).
زین تانی زاید اقبال و سرور ** این تانی بیضه دولت چون طیور
How should the bird resemble the egg, O obstinate one, though it is produced from the egg?
مرغ کی ماند به بیضهای عنید ** گرچه از بیضه همی آید پدید
Wait till your limbs, like eggs, hatch birds ultimately (at the Resurrection)!3510
باش تا اجزای تو چون بیضهها ** مرغها زایند اندر انتها
Though the serpent's egg resembles the sparrow's egg in (outward) likeness, the distance (between them) is far.
بیضهی مار ارچه ماند در شبه ** بیضه گنجشک را دورست ره
Again, though the seed of the quince resembles the seed of the apple, recognise the differences, O honoured (sir).
دانهی آبی به دانه سیب نیز ** گرچه ماند فرقها دان ای عزیز
Leaves are of the same colour to look at, (but) fruits, every one, are of a diverse sort.
برگها همرنگ باشد در نظر ** میوهها هر یک بود نوعی دگر
The leaves, (namely) the bodies, are similar, but every soul lives with a (different) produce (which it yields).
برگهای جسمها مانندهاند ** لیک هر جانی بریعی زندهاند
In the bazaar the people go (about their business) all alike, (but) one is in glee and another sorrowful.3515
خلق در بازار یکسان میروند ** آن یکی در ذوق و دیگر دردمند
Even so in death: we go all alike, (but) half of us are losers and (the other) half are (fortunate as) emperors.
همچنان در مرگ یکسان میرویم ** نیم در خسران و نیمی خسرویم
How Bilál, may God be well-pleased with him, died rejoicing.
وفات یافتن بلال رضی الله عنه با شادی
When Bilál from weakness became (thin) as the new-moon, the hue of death fell upon Bilál's face.
چون بلال از ضعف شد همچون هلال ** رنگ مرگ افتاد بر روی بلال
His wife saw him (in this state) and cried, “Oh, sorrow!” Then Bilál said to her, “Nay, nay! (Say), ‘Oh, joy!’
جفت او دیدش بگفتا وا حرب ** پس بلالش گفت نه نه وا طرب
Until now I have been in sorrow from living: how shouldst thou know how delightful death is, and what it is (in reality)?”
تا کنون اندر حرب بودم ز زیست ** تو چه دانی مرگ چون عیشست و چیست
He was saying this, and at the very moment of saying it his countenance was blooming with narcissi, rose-leaves, and red anemones.3520
این همی گفت و رخش در عین گفت ** نرگس و گلبرگ و لاله میشکفت
The glow of his face and his eye full of radiance were giving testimony to (the truth of) his words.
تاب رو و چشم پر انوار او ** می گواهی داد بر گفتار او
Every black-hearted one was regarding him as black (and despising him); (but) why is the man (pupil) of the eye black?
هر سیه دل می سیه دیدی ورا ** مردم دیده سیاه آمد چرا
The man (spiritually) blind is black-faced, (but) the Man of the (inward) eye (the Seer) is the mirror for the Moon.
مردم نادیده باشد رو سیاه ** مردم دیده بود مرآت ماه
Who in the world, indeed, sees the man of your (inward) eye except the Man of piercing sight?
خود کی بیند مردم دیدهی ترا ** در جهان جز مردم دیدهفزا
Since none but the Man of the eye beheld it, who, then, but he attained to (knowledge of) its (essential) colour?3525
چون به غیر مردم دیدهش ندید ** پس به غیر او کی در رنگش رسید
Therefore all except him (the Seer) are imitators (without immediate knowledge) in regard to the attributes of the sublime man of the eye.
پس جز او جمله مقلد آمدند ** در صفات مردم دیده بلند
His (Bilál's) wife said to him, “(This is) the parting, O man of goodly qualities.” “Nay, nay,” said he, “’tis the union, the union (with God).”
گفت جفتش الفراق ای خوشخصال ** گفت نه نه الوصالست الوصال
The wife said, “To-night thou wilt go to a strange country, thou wilt become absent from thy family and kindred.”
گفت جفت امشب غریبی میروی ** از تبار و خویش غایب میشوی
“Nay, nay,” he replied; “contrariwise, to-night in sooth from a strange country my spirit is coming home.”
گفت نه نه بلک امشب جان من ** میرسد خود از غریبی در وطن
She said, “Where shall we behold thy face?” He answered, “In God's chosen circle.”3530
گفت رویت را کجا بینیم ما ** گفت اندر حلقهی خاص خدا
His chosen circle adjoins you, if you look upward, not downward.
حلقهی خاصش به تو پیوسته است ** گر نظر بالا کنی نه سوی پست
In that circle the Light from the Lord of created beings is gleaming like the bezel in the circle (of the seal-ring).
اندر آن حلقه ز رب العالمین ** نور میتابد چو در حلقه نگین
“Alas,” she said, “this house has been ruined.” “Look on the moon,” said he, “do not look on the cloud.
گفت ویران گشت این خانه دریغ ** گفت اندر مه نگر منگر به میغ
He has ruined it in order that He may make it more flourishing: my kinsfolk were numerous and the house was (too) small.
کرد ویران تا کند معمورتر ** قومم انبه بود و خانه مختصر
The (Divine) wisdom in ruining the body by death.
حکمت ویران شدن تن به مرگ
Formerly, like Adam, I was imprisoned in grief; now East and West are filled with my spirit's progeny.3535
من چو آدم بودم اول حبس کرب ** پر شد اکنون نسل جانم شرق و غرب
I was a beggar in this dungeon-like house; (now) I have become a king: a palace is needed for a king.”
من گدا بودم درین خانه چو چاه ** شاه گشتم قصر باید بهر شاه
Truly, palaces are the place for (spiritual) kings to take their pleasure in; for him that is (spiritually) dead a grave is a sufficient house and dwelling.
قصرها خود مر شهان را مانسست ** مرده را خانه و مکان گوری بسست
To the prophets this world seemed narrow: like kings, they went into (the world of) spacelessness.
انبیا را تنگ آمد این جهان ** چون شهان رفتند اندر لامکان
To the (spiritually) dead this world appears splendid: its external (aspect) is large, but in reality it is narrow.
مردگان را این جهان بنمود فر ** ظاهرش زفت و به معنی تنگ بر
If it were not narrow, for what reason is this lamentation? Why has every one become (more) doubled (bowed with affliction) the more he lived in it?3540
گر نبودی تنگ این افغان ز چیست ** چون دو تا شد هر که در وی بیش زیست
When during the time of sleep the spirit is freed (from this world), behold how it rejoices in that place (to which it goes)!
در زمان خواب چون آزاد شد ** زان مکان بنگر که جان چون شاد شد
The wicked man is (then) delivered from the wickedness of his nature, the prisoner escapes from thoughts of confinement.
ظالم از ظلم طبیعت باز رست ** مرد زندانی ز فکر حبس جست