How the mule declared the replies of the camel to be true and acknowledged his (the camel’s) superiority to himself and besought his aid and took refuge with him sincerely; and how the camel treated him with kindness and showed him the way and gave help in fatherly and kingly fashion. تصدیق کردن استر جوابهای شتر را و اقرار کردن بفضل او بر خود و ازو استعانت خواستن و بدو پناه گرفتن به صدق و نواختن شتر او را و ره نمودن و یاری دادن پدرانه و شاهانه
گفت استر راست گفتی ای شتر
این بگفت و چشم کرد از اشک پر
The mule said, “Thou hast spoken the truth, O camel.” This he said and filled his eye with tears.
ساعتی بگریست و در پایش فتاد
گفت ای بگزیده‌ی رب العباد
He wept awhile and fell at his (the camel’s) feet and said, “O chosen of the Lord of men,
چه زیان دارد گر از فرخندگی
در پذیری تو مرا دربندگی
What harm will it do if thou, by (favour of) thy blessedness, wilt receive me into thy service?”
گفت چون اقرار کردی پیش من
رو که رستی تو ز آفات زمن
He (the camel) said, “Since thou hast made confession in my presence, go (in peace), for thou art saved from the contaminations of Time.
دادی انصاف و رهیدی از بلا
تو عدو بودی شدی ز اهل ولا
Thou hast given justice (hast made just amends) and art saved from tribulation: thou wast an enemy, thou hast become one of the leal.
خوی بد در ذات تو اصلی نبود
کز بد اصلی نیاید جز جحود
The evil disposition was not original (innate) in thy person; for from original evil comes naught but denial.
آن بد عاریتی باشد که او
آرد اقرار و شود او توبه‌جو
The borrowed (temporary) evil is such that he (in whom it appears) makes confession and desires to repent;
هم‌چو آدم زلتش عاریه بود
لاجرم اندر زمان توبه نمود
Like Adam, whose lapse was temporary: of necessity he showed penitence at once.
چونک اصلی بود جرم آن بلیس
ره نبودش جانب توبه‌ی نفیس
Since the sin of Iblís was original, for him there was no way to precious penitence.
رو که رستی از خود و از خوی بد
واز زبانه‌ی نار و از دندان دد
Go, for thou art delivered from thyself and from the evil disposition and from the (flaming) tongue of the Fire and from the teeth of the wild beasts (of Hell).
رو که اکنون دست در دولت زدی
در فکندی خود به بخت سرمدی
Go, for now thou hast grasped felicity, thou hast thrown thyself into everlasting fortune.
ادخلی تو فی عبادی یافتی
ادخلی فی جنتی در بافتی
Thou hast gained (that which is signified by the words) Enter in amongst My servants; thou hast annexed (the implication of) Enter into My Paradise.
در عبادش راه کردی خویش را
رفتی اندر خلد از راه خفا
Thou hast made a way for thyself (to enter) amongst His servants; thou hast gone into Eden by the secret way.
اهدنا گفتی صراط مستقیم
دست تو بگرفت و بردت تا نعیم
uide us, thou saidst, ‘in the straight path’: He took thy hand and led thee to the abode of bliss.
نار بودی نور گشتی ای عزیز
غوره بودی گشتی انگور و مویز
Thou wast fire: thou hast become light, O noble one; thou wast an unripe grape: thou hast become a (ripe) grape and raisin.
اختری بودی شدی تو آفتاب
شاد باشد الله اعلم بالصواب
Thou wast a star: thou hast become the Sun. Rejoice! God best knoweth the right.”
ای ضیاء الحق حسام‌الدین بگیر
شهد خویش اندر فکن در حوض شیر
O Ziyá’u ’l-Haqq (Radiance of God) Husámu’ddín, take thy honey and cast it into the basin of milk,
تا رهد آن شیر از تغییر طعم
یابد از بحر مزه تکثیر طعم
To the end that that milk may escape from having its savour corrupted and may gain much increase of savour from the Sea of Deliciousness,
متصل گردد بدان بحر الست
چونک شد دریا ز هر تغییر رست
(And) may be united with the Sea of Alast: when it becomes the Sea, it is delivered from every corruption;
منفذی یابد در آن بحر عسل
آفتی را نبود اندر وی عمل
(If) it find a passage into that Sea of honey, no contamination will have an effect upon it.
غره‌ای کن شیروار ای شیر حق
تا رود آن غره بر هفتم طبق
Roar like a lion, O Lion of God, in order that that roar may mount to the seventh tier (of Heaven)!
چه خبر جان ملول سیر را
کی شناسد موش غره‌ی شیر را
(But) what knowledge (thereof) hath the weary surfeited soul? How should the mouse know the roar of the lion?
برنویس احولا خود با آب زر
بهر هر دریادلی نیکوگهر
(Therefore) write thy (spiritual) experiences with gold-water for the sake of every one of goodly substance whose heart is (deep) as the sea.
آب نیلست این حدیث جان‌فزا
یا ربش در چشم قبطی خون نما
This spirit-augmenting discourse is (like) the water of the Nile: O Lord, let it seem blood to the eye of the Egyptian!
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by: Reza about (category: Masnavi, Persian Poetry)
Reza is an experienced Persian instructor who has been tutoring students since 2008. He is the founder of Learn Persian Online, a tutoring company that has helped many students learn Persian, this beautiful language. He works with students individually and in group settings, he tutors both live and online Persian courses. Reza provides an individualized custom learning plan and the personalized attention that makes a difference in how people view Persian learning process.
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