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5
3590-3639

  • When any one has been united with a living object of adoration, how should he embrace a dead one? 3590
  • با بت زنده کسی چون گشت یار  ** مرده را چون در کشد اندر کنار 
  • Commentary on the Verse “And lo, the After-home is the (real) life, if they but knew.” The gates and walls and area of that World and its water and pitchers and fruits and trees, all are living and speaking and hearing; and on that account Mustafá (Mohammed), on whom be peace, has said that the present world is a carcase and those who seek it are curs. If the next world had no life, the next world too would be a carcase: a carcase is so called because of its being dead, not because of its evil smell and its foulness.
  • تفسیر این آیت که و ان الدار الاخرة لهی الحیوان لوکانوا یعلمون کی در و دیوار و عرصه‌ی آن عالم و آب و کوزه و میوه و درخت همه زنده‌اند و سخن‌گوی و سخن‌شنو و جهت آن فرمود مصطفی علیه السلام کی الدنیا جیفه و طلابها کلاب و اگر آخرت را حیات نبودی آخرت هم جیفه بودی جیفه را برای مردگیش جیفه گویند نه برای بوی زشت و فرخجی 
  • Since every atom of that World is living and able to understand discourse and eloquent,
  • آن جهان چون ذره ذره زنده‌اند  ** نکته‌دانند و سخن گوینده‌اند 
  • They (the prophets) have no rest in the dead world, for this (worldly) fodder is only fit for cattle.
  • در جهان مرده‌شان آرام نیست  ** کین علف جز لایق انعام نیست 
  • Whoever has the rose-garden to feast and dwell in, how should he drink wine in the bath-stove?
  • هر که را گلشن بود بزم و وطن  ** کی خورد او باده اندر گولخن 
  • The abode of the pure spirit is ‘Illiyyín; ’tis the worm that has its home in dung.
  • جای روح پاک علیین بود  ** کرم باشد کش وطن سرگین بود 
  • The cup that purifies is for those intoxicated with God; this briny water is for these blind birds. 3595
  • بهر مخمور خدا جام طهور  ** بهر این مرغان کور این آب شور 
  • In the eyes of any one to whom the justice of ‘Umar has not displayed its power, the murderous Hajjáj is just.
  • هر که عدل عمرش ننمود دست  ** پیش او حجاج خونی عادلست 
  • A dead (lifeless) doll is given to (young) girls, for they are ignorant of the play (dalliance) of living (men).
  • دختران را لعبت مرده دهند  ** که ز لعب زندگان بی‌آگهند 
  • A wooden sword is better suited to children (young boys), since they have not the strength and power (that comes) from manhood.
  • چون ندارند از فتوت زور و دست  ** کودکان را تیغ چوبین بهترست 
  • Infidels are content with the figures of the prophets which are painted (and kept) in churches;
  • کافران قانع بنقش انبیا  ** که نگاریده‌ست اندر دیرها 
  • (But) as we have (enjoy) a bright period (of inward illumination) from those moons, we have no care for a shadow-figure. 3600
  • زان مهان ما را چو دور روشنیست  ** هیچ‌مان پروای نقش سایه نیست 
  • The one figure of him (the prophet) is seated in the (sublunary) world, while his other figure is in heaven, like the moon.
  • این یکی نقشش نشسته در جهان  ** وآن دگر نقشش چو مه در آسمان 
  • This mouth of him is speaking on subtle points (of religion) to those sitting beside him, while the other (mouth) is (engaged) in discourse with God and intimate (with Him).
  • این دهانش نکته‌گویان با جلیس  ** و آن دگر با حق به گفتار و انیس 
  • His outward ear is apprehending these (external) words, while his spiritual ear is drawing (into itself) the mysteries of (the Creative Word)Be.
  • گوش ظاهر این سخن را ضبط کن  ** گوش جانش جاذب اسرار کن 
  • His outward eye is apprehending human forms and features, while his inward eye is dazzled in (the glory of) the eye did not stray.
  • چشم ظاهر ضابط حلیه‌ی بشر  ** چشم سر حیران مازاغ البصر 
  • His outward feet stand evenly in the row (of worshippers) in the mosque, while his spiritual feet are (engaged) in circumambulation above the sky. 3605
  • پای ظاهر در صف مسجد صواف  ** پای معنی فوق گردون در طواف 
  • Reckon up every member of him (and judge of it) in like fashion: this (bodily part) is within Time, while that (spiritual part) is beyond Time.
  • جزو جزوش را تو بشمر هم‌چنین  ** این درون وقت و آن بیرون حین 
  • This which is in Time endures till death, while the other is the associate of everlastingness and the peer of eternity.
  • این که در وقتست باشد تا اجل  ** وان دگر یار ابد قرن ازل 
  • One name of him is “owner of the two empires”; one description of him is “Imám of the two qiblas.”
  • هست یک نامش ولی الدولتین  ** هست یک نعتش امام القبلتین 
  • The religious seclusion and the forty days' fast are no longer incumbent on him: no cloud is overclouding him any more.
  • خلوت و چله برو لازم نماند  ** هیچ غیمی مر ورا غایم نماند 
  • His solitary cell is (resplendent as) the sun's orb: how should alien night throw a veil over it? 3610
  • قرص خورشیدست خلوت‌خانه‌اش  ** کی حجاب آرد شب بیگانه‌اش 
  • Sickness and abstinence are gone, the crisis is past: his infidelity has become faith, and disbelief is no more.
  • علت و پرهیز شد بحران نماند  ** کفر او ایمان شد و کفران نماند 
  • Like (the letter) alif, he has taken the foremost place because of his straightness (rectitude): he retains nothing of his own qualities.
  • چون الف از استقامت شد به پیش  ** او ندارد هیچ از اوصاف خویش 
  • He has become separated from the garment of his own dispositions: his spirit has gone, naked, to Him who gives it increase of spirituality.
  • گشت فرد از کسوه‌ی خوهای خویش  ** شد برهنه جان به جان‌افزای خویش 
  • Inasmuch as it went naked into the presence of the incomparable King, the King made for it a raiment of holy qualities.
  • چون برهنه رفت پیش شاه فرد  ** شاهش از اوصاف قدسی جامه کرد 
  • It put on a robe of the King's qualities: it flew up from the pit to the palace of majesty. 3615
  • خلعتی پوشید از اوصاف شاه  ** بر پرید از چاه بر ایوان جاه 
  • Such is the case: when dregs become pure, they rise from the bottom of the bowl to the top.
  • این چنین باشد چو دردی صاف گشت  ** از بن طشت آمد او بالای طشت 
  • Although it (the spirit) remained like dregs at the bottom of the bowl owing to the ill-luck of mixing with particles of earth, (this was not in accordance with its nature).
  • در بن طشت از چه بود او دردناک  ** شومی آمیزش اجزای خاک 
  • Its disagreeable companion had tied its wings and plumes; else (it would have risen, for) originally it was very soaring.
  • یار ناخوش پر و بالش بسته بود  ** ورنه او در اصل بس برجسته بود 
  • When they uttered the rebuke Get ye down, they suspended it, head first, like Hárút.
  • چون عتاب اهبطوا انگیختند  ** هم‌چو هاروتش نگون آویختند 
  • Hárút was one of the angels of Heaven: on account of a (Divine) rebuke he was suspended thus. 3620
  • بود هاروت از ملاک آسمان  ** از عتابی شد معلق هم‌چنان 
  • He was (suspended), head downwards, because he remained far aloof from the Head and made himself the head and advanced alone.
  • سرنگون زان شد که از سر دور ماند  ** خویش را سر ساخت و تنها پیش راند 
  • When the basket saw itself to be full of water, it behaved with independence and parted from the sea.
  • آن سپد خود را چو پر از آب دید  ** کر استغنا و از دریا برید 
  • (Afterwards, when) not a single drop of water remained inside it, the sea showed mercy and called it back.
  • بر جگر آبش یکی قطره نماند  ** بحر رحمت کرد و او را باز خواند 
  • From the (Divine) Sea comes an uncaused undeserved mercy in a blessed hour.
  • رحمتی بی‌علتی بی‌خدمتی  ** آید از دریا مبارک ساعتی 
  • For God's sake, for God's sake, frequent the Seashore, though those who dwell on the seashore are pale, 3625
  • الله الله گرد دریابار گرد  ** گرچه باشند اهل دریابار زرد 
  • In order that the grace of a Benefactor may come (to thee) and that thy pale face may be reddened by a jewel.
  • تا که آید لطف بخشایش‌گری  ** سرخ گردد روی زرد از گوهری 
  • Yellowness (paleness) of face is the best of complexions, because it is in expectation of that meeting (with God);
  • زردی رو بهترین رنگهاست  ** زانک اندر انتظار آن لقاست 
  • But the redness on a face that is beaming appears (there) because his (its owner's) soul is content;
  • لیک سرخی بر رخی که آن لامعست  ** بهر آن آمد که جانش قانعست 
  • For (mere) hope makes him lean, pale, and wretched: he is not ill with bodily ailment.
  • که طمع لاغر کند زرد و ذلیل  ** نیست او از علت ابدان علیل 
  • The reason of even (a physician like) Galen becomes distraught when it sees a pale face without (unaccompanied by any symptom of) disease. 3630
  • چون ببیند روی زرد بی‌سقم  ** خیره گردد عقل جالینوس هم 
  • When thou hast fixed thy hope on the Light of Him (God), Mustafá (Mohammed) says (concerning such an one), “His carnal self is abased.”
  • چون طمع بستی تو در انوار هو  ** مصطفی گوید که ذلت نفسه 
  • The shadeless light is beautiful and lofty; the one enclosed in network is (only) the shadow of a sieve.
  • نور بی‌سایه لطیف و عالی است  ** آن مشبک سایه‌ی غربالی است 
  • Amatores corpus volunt nudum; enervatis nil interest vestisne sit an corpus. [Lovers want to be naked of body; to the impotent what (difference is there between) a (naked) body and (one covered by) a garment?]
  • عاشقان عریان همی‌خواهند تن  ** پیش عنینان چه جامه چه بدن 
  • The (delicious) bread and dishes of food are (reserved) for the fasters; for the horse-fly what difference is there between the soup and the trivet?
  • روزه‌داران را بود آن نان و خوان  ** خرمگس را چه ابا چه دیگدان 
  • How the King (Mahmud) requested Ayáz for the second time, saying, “Explain thy case and solve the difficulty felt by the incredulous and censorious; for it is not (like thy) generosity to leave them in perplexity.”
  • دگربار استدعاء شاه از ایاز کی تاویل کار خود بگو و مشکل منکران را و طاعنان را حل کن کی ایشان را در آن التباس رها کردن مروت نیست 
  • This topic is beyond limit and measure. “Now, O Ayáz, tell of thy ‘states.’ 3635
  • این سخن از حد و اندازه‌ست بیش  ** ای ایاز اکنون بگو احوال خویش 
  • Thy states’ are from the mine of novelty” how shouldst thou be satisfied with these (vulgar) ‘states’?
  • هست احوال تو از کان نوی  ** تو بدین احوال کی راضی شوی 
  • Hark, tell the story of those goodly ‘states’- dust (be thrown) upon the ‘states’ and lessons of the five (elements) and the six (directions)!”
  • هین حکایت کن از آن احوال خوش  ** خاک بر احوال و درس پنج و شش 
  • If the inward “state” is not to be told, (yet) I will tell thee the outward “state” in a word or two,
  • حال باطن گر نمی‌آید بگفت  ** حال ظاهر گویمت در طاق وجفت 
  • (Namely), that by grace of the Beloved the bitternesses of death were made sweeter than sugar-cane to the soul.
  • که ز لطف یار تلخیهای مات  ** گشت بر جان خوشتر از شکرنبات