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3
3657-3706

  • Inasmuch as the (Divine) Bounty has released you from ten prisons, do not make the (wide) desert an oppressive prison to yourself.
  • چون رهانیدت ز ده زندان کرم ** تیه را بر خود مکن حبس ستم
  • How the negation and affirmation of one (and the same) thing may be combined and reconciled from the standpoint of relativity and difference of aspect.
  • جمع و توفیق میان نفی و اثبات یک چیز از روی نسبت و اختلاف جهت
  • It is possible to deny and affirm the same thing: when the point of view is different, the relation is twofold.
  • نفی آن یک چیز و اثباتش رواست ** چون جهت شد مختلف نسبت دوتاست
  • (The text) thou didst not throw when thou threwest is relative: it is negation and affirmation: both are authorised.
  • ما رمیت اذ رمیت از نسبتست ** نفی و اثباتست و هر دو مثبتست
  • Thou threwest that (gravel), since it was on thy hand; thou didst not throw, for God manifested (His) power. 3660
  • آن تو افکندی چو بر دست تو بود ** تو نه افکندی که قوت حق نمود
  • The strength of one born of Adam has a limit: how should a handful of earth become (the cause of) the rout of an army?
  • زور آدم‌زاد را حدی بود ** مشت خاک اشکست لشکر کی شود
  • “(O Mohammed), the handful is thy handful, and the throwing is from Me”: on account of these two relations (both) the denial and the affirmation of it (the throwing) are right.
  • مشت مشت تست و افکندن ز ماست ** زین دو نسبت نفی و اثباتش رواست
  • The prophets are known by their enemies, just as their (the enemies') children are not doubtful (to their parents).
  • یعرفون الانبیا اضدادهم ** مثل ما لا یشتبه اولادهم
  • The unbelievers know them (the prophets) as (they know) their children by a hundred indications and a hundred signs,
  • همچو فرزندان خود دانندشان ** منکران با صد دلیل و صد نشان
  • But, from jealousy and envy, they conceal (their knowledge) and attach themselves to (become addicted to saying) “I do not know.” 3665
  • لیک از رشک و حسد پنهان کنند ** خویشتن را بر ندانم می‌زنند
  • Then, since He (God) hath said, “He (the unbeliever) knows,” how hath He said in another place?—“None knoweth them except Me, so leave off (seeking to know them);
  • پس چو یعرف گفت چون جای دگر ** گفت لایعرفهم غیری فذر
  • Verily, they are hidden beneath My tents.” None knows them by (immediate) experience except God.
  • انهم تحت قبابی کامنون ** جز که یزدانشان نداند ز آزمون
  • Regard also as (explicable) by means of relation this (subject) which was opened (above), (namely) that you know and do not know Noah.
  • هم بنسبت گیر این مفتوح را ** که بدانی و ندانی نوح را
  • The question of the faná and baqá of the dervish.
  • مسله‌ی فنا و بقای درویش
  • The speaker said, “There is no dervish in the world; and if there be a dervish, that dervish is (really) non-existent.”
  • گفت قایل در جهان درویش نیست ** ور بود درویش آن درویش نیست
  • He exists in respect of the survival of his essence, (but) his attributes have become non-existent in the attributes of Him (God). 3670
  • هست از روی بقای ذات او ** نیست گشته وصف او در وصف هو
  • Like the flame of a candle in the presence of the sun, he is (really) non-existent, (though he is) existent in (formal) calculation.
  • چون زبانه‌ی شمع پیش آفتاب ** نیست باشد هست باشد در حساب
  • Its (the flame's) essence is existent, so that, if you put cotton upon it, it (the cotton) will be consumed by the sparks;
  • هست باشد ذات او تا تو اگر ** بر نهی پنبه بسوزد زان شرر
  • (But) it is (really) non-existent: it gives you no light: the sun will have naughted it.
  • نیست باشد روشنی ندهد ترا ** کرده باشد آفتاب او را فنا
  • When you have thrown an ounce of vinegar into two hundred maunds of sugar, and it has become dissolved therein,
  • در دو صد من شهد یک اوقیه خل ** چون در افکندی و در وی گشت حل
  • The flavour of the vinegar, when you taste (the sugar), is non-existent, (though) the ounce exists (as a) surplus when you weigh. 3675
  • نیست باشد طعم خل چون می‌چشی ** هست اوقیه فزون چون برکشی
  • In the presence of a lion a deer becomes senseless: her existence becomes a (mere) veil for his existence.
  • پیش شیری آهوی بیهوش شد ** هستی‌اش در هست او روپوش شد
  • These analogies drawn by imperfect men concerning the action of the Lord are (like) the emotion of love, (they are) not from irreverence.
  • این قیاس ناقصان بر کار رب ** جوشش عشقست نه از ترک ادب
  • The lover's pulse bounds up without reverence, he lays himself on the scale of the King's balance.
  • نبض عاشق بی ادب بر می‌جهد ** خویش را در کفه‌ی شه می‌نهد
  • None is more irreverent than he in the world (outwardly); none is more reverent than he in secret (inwardly).
  • بی‌ادب‌تر نیست کس زو در جهان ** با ادب‌تر نیست کس زو در نهان
  • Know, O chosen one, that these two opposites also, “reverent” and “irreverent,” are reconciled by means of relation. 3680
  • هم بنسبت دان وفاق ای منتجب ** این دو ضد با ادب با بی‌ادب
  • He (the lover) is irreverent when you regard the outward aspect, for his claim of love is (involves) equality (with the Beloved);
  • بی‌ادب باشد چو ظاهر بنگری ** که بود دعوی عشقش هم‌سری
  • (But) when you regard the inward aspect, where is the claim? He and (his) claim are naughted in the presence of that Sultan.
  • چون به باطن بنگری دعوی کجاست ** او و دعوی پیش آن سلطان فناست
  • Máta Zaydun (Zayd died): if Zayd is the agent (grammatical subject), (yet) he is not the agent, for he is defunct.
  • مات زید زید اگر فاعل بود ** لیک فاعل نیست کو عاطل بود
  • He is the agent (only) in respect of the grammatical expression; otherwise, he is the one acted upon (the object of the action), and Death is his slayer.
  • او ز روی لفظ نحوی فاعلست ** ورنه او مفعول و موتش قاتلست
  • What (power of) action (remains in him), since he has been so overpowered and all the qualities of an agent have been removed from him? 3685
  • فاعل چه کو چنان مقهور شد ** فاعلیها جمله از وی دور شد
  • Story of the Sadr-i Jahán's Wakíl (minister), who fell under suspicion and fled from Bukhárá in fear of his life; then love drew him back irresistibly, for the matter of life is of small account to lovers.
  • قصه وکیل صدر جهان کی متهم شد و از بخارا گریخت از بیم جان باز عشقش کشید رو کشان کی کار جان سهل باشد عاشقان را
  • In Bukhárá the servant of the Sadr-i Jahán incurred suspicion and hid from his Sadr (prince).
  • در بخارا بنده‌ی صدر جهان ** متهم شد گشت از صدرش نهان
  • During ten years he roamed distractedly, now in Khurásán, now in the mountain-land, now in the desert.
  • مدت ده سال سرگردان بگشت ** گه خراسان گه کهستان گاه دشت
  • After ten years, through longing he became unable to endure the days of separation (from his beloved).
  • از پس ده سال او از اشتیاق ** گشت بی‌طاقت ز ایام فراق
  • He said, “Henceforth I cannot bear to be parted (from him) any more: how can patience allay (the lover's) state of abandonment?”
  • گفت تاب فرقتم زین پس نماند ** صبر کی داند خلاعت را نشاند
  • From separation these soils are nitrous (barren), and water becomes yellow and stinking and dark; 3690
  • از فراق این خاکها شوره بود ** آب زرد و گنده و تیره شود
  • The life-increasing wind (air) becomes unhealthy and pestilential; a fire turns to ashes and dust.
  • باد جان‌افزا وخم گردد وبا ** آتشی خاکستری گردد هبا
  • The orchard which resembled Paradise becomes the abode of disease, (with) its leaves yellow and dropping in decay.
  • باغ چون جنت شود دار المرض ** زرد و ریزان برگ او اندر حرض
  • The penetrating intellect, through separation from its friends, (becomes) like an archer whose bow is broken.
  • عقل دراک از فراق دوستان ** همچو تیرانداز اشکسته کمان
  • From separation Hell has become so burning; from separation the old man has become so trembling.
  • دوزخ از فرقت چنان سوزان شدست ** پیر از فرقت چنان لرزان شدست
  • If I should speak of separation, (which is) like sparks of fire, till the Resurrection, ’twould be (only) one (part) out of a hundred thousand. 3695
  • گر بگویم از فراق چون شرار ** تا قیامت یک بود از صد هزار
  • Therefore do not breathe (a word) in description of its burning: say only “Lord, save (me)! Lord, save (me)!”
  • پس ز شرح سوز او کم زن نفس ** رب سلم رب سلم گوی و بس
  • Everything by which you are rejoiced in the world—think at that time of the parting from it.
  • هرچه از وی شاد گردی در جهان ** از فراق او بیندیش آن زمان
  • Many a one has been gladdened by what made you glad: at last it escaped from him and became even as wind.
  • زانچ گشتی شاد بس کس شاد شد ** آخر از وی جست و همچون باد شد
  • It will escape from you also: set not your heart upon it. Do you yourself escape from it before it escapes (from you).
  • از تو هم بجهد تو دل بر وی منه ** پیش از آن کو بجهد از وی تو بجه
  • The appearance of the Holy Spirit (Gabriel) in the shape of a man to Mary when she was undressed and washing herself, and how she took refuge with God.
  • پیدا شدن روح القدس بصورت آدمی بر مریم بوقت برهنگی و غسل کردن و پناه گرفتن بحق تعالی
  • Before the slipping away of your possessions, say to the form (of created things), like Mary, “(I take) refuge from thee with the Merciful (God).” 3700
  • همچو مریم گوی پیش از فوت ملک ** نقش را کالعوذ بالرحمن منک
  • Mary in her chamber saw a form that gave increase of life— a life-increasing, heart-ravishing one.
  • دید مریم صورتی بس جان‌فزا ** جان‌فزایی دلربایی در خلا
  • That trusted Spirit rose up before her from the face of the earth, like the moon and the sun.
  • پیش او بر رست از روی زمین ** چون مه وخورشید آن روح الامین
  • Beauty unveiled rose up from the earth (in) such (splendour) as the sun rises from the East.
  • از زمین بر رست خوبی بی‌نقاب ** آنچنان کز شرق روید آفتاب
  • A trembling came over Mary's limbs, for she was undressed and was afraid of evil.
  • لرزه بر اعضای مریم اوفتاد ** کو برهنه بود و ترسید از فساد
  • (’Twas) such a form that if Joseph had beheld it plainly, he would have cut his hand in amazement, like the (Egyptian) women. 3705
  • صورتی که یوسف ار دیدی عیان ** دست از حیرت بریدی چو زنان
  • It blossomed from the earth like a rose before her—like a phantasy which lifts its head from the heart.
  • همچو گل پیشش برویید آن ز گل ** چون خیالی که بر آرد سر ز دل