The (Divine) answer, (namely), “One who does not regard causes and diseases and sword-wounds will likewise pay no regard to thy action, O Azrael, for thou too art a (secondary) cause, although thou art more concealed than those (other) causes.” And maybe it (the real nature of Azrael) is not concealed from the sick (dying) man, for He (God) is nigher to him than ye are, but ye do not see. جواب آمدن کی آنک نظر او بر اسباب و مرض و زخم تیغ نیاید بر کار تو عزرائیل هم نیاید کی تو هم سببی اگر چه مخفی‌تری از آن سببها و بود کی بر آن رنجور مخفی نباشد کی و هو اقرب الیه منکم و لکن لا تبصرون
گفت یزدان آنک باشد اصل دان پس ترا کی بیند او اندر میان
God said, “He who perceives the origin (does not regard the derivative): how, then, should he be conscious of thy intervention?
گرچه خویش را عامه پنهان کرده‌ای پیش روشن‌دیدگان هم پرده‌ای
Although thou hast concealed thyself (thy real nature) from the vulgar, still to the clear-eyed (mystics) thou art (no more than) a veil (instrument).”
وانک ایشان را شکر باشد اجل چون نظرشان مست باشد در دول
And (indeed) those to whom death is (sweet) as sugar how should their sight be intoxicated (dazzled) with the fortunes (of this world)?
تلخ نبود پیش ایشان مرگ تن چون روند از چاه و زندان در چمن
Bodily death is not bitter to them, since they go from a dungeon and prison into a garden.
وا رهیدند از جهان پیچ‌پیچ کس نگرید بر فوات هیچ هیچ
They have been delivered from the world of torment: none weeps for the loss of (what amounts to) nothing, nothing.
برج زندان را شکست ارکانیی هیچ ازو رنجد دل زندانیی
(If) an elemental spirit breaks the bastion of a prison, will the heart of any prisoner be angry with him?
کای دریغ این سنگ مرمر را شکست تا روان و جان ما از حبس رست
(Will they say?) “Alas, he has broken this marble stone, so that our spirits and souls have escaped from confinement.
آن رخام خوب و آن سنگ شریف برج زندان را بهی بود و الیف
The beautiful marble and the noble stone of the prison-bastion were pleasing and agreeable (to us).
چون شکستش تا که زندانی برست دست او در جرم این باید شکست
Why did he break them, so that the prisoners escaped? His hand must be broken (cut off) as a penalty for this (crime).”
هیچ زندانی نگوید این فشار جز کسی کز حبس آرندش به دار
No prisoner will talk such nonsense except that one who is brought from prison to the gallows.
تلخ کی باشد کسی را کش برند از میان زهر ماران سوی قند
How should it (death) be bitter to one whom they take from amidst snake-poison towards sugar?
جان مجرد گشته از غوغای تن می‌پرد با پر دل بی‌پای تن
The soul, freed from the turmoil of the body, is soaring on the wings of the heart (spirit) without bodily feet (means of movement),
هم‌چو زندانی چه که اندر شبان خسپد و بیند به خواب او گلستان
Like the prisoner in a dungeon who falls asleep at night and dreams of a rosegarden,
گوید ای یزدان مرا در تن مبر تا درین گلشن کنم من کر و فر
And says, “O God, do not bring me (back) to my body, (but let me alone) in order that I may walk as a prince in this garden.”
گویدش یزدان دعا شد مستجاب وا مرو والله اعلم بالصواب
God says to him, “Thy prayer is granted: go not back” and God best knoweth the right course.
این چنین خوابی ببین چون خوش بود مرگ نادیده به جنت در رود
Consider how delightful is such a dream! Without having seen death, he (the dreamer) goes into Paradise.
هیچ او حسرت خورد بر انتباه بر تن با سلسله در قعر چاه
Does he feel any regret for (his former) wakefulness and for the body (which he has left) in chains at the bottom of the dungeon?
ممنی آخر در آ در صف رزم که ترا بر آسمان بودست بزم
(If) thou art a true believer, come now, enter the ranks of battle, for a feast has been (prepared) for thee in Heaven.
بر امید راه بالا کن قیام هم‌چو شمعی پیش محراب ای غلام
In the hope of journeying upwards, (arise and) take thy stand before the mihráb, (to pray and weep) like a candle, O youth!
اشک می‌بار و همی‌سوز از طلب هم‌چو شمع سر بریده جمله شب
Let thy tears fall like rain, and burn (be ardent) in search (aspiration) all night long, like the candle beheaded (by the flame).
لب فرو بند از طعام و از شراب سوی خوان آسمانی کن شتاب
Close thy lips against food and drink: hasten towards the Heavenly table.
دم به دم بر آسمان می‌دار امید در هوای آسمان رقصان چو بید
Continually keep thy hope (fixed) on Heaven, dancing (quivering) like the willow in desire for Heaven.
دم به دم از آسمان می‌آیدت آب و آتش رزق می‌افزایدت
Continually from Heaven (spiritual) water and fire will be coming to thee and increasing thy provision.
گر ترا آنجا برد نبود عجب منگر اندر عجز و بنگر در طلب
If it (thy aspiration) bear thee thither, ’tis no wonder: do not regard thy weakness, regard thy search (aspiration);
کین طلب در تو گروگان خداست زانک هر طالب به مطلوبی سزاست
For this search is God’s pledge (deposited) within thee, because every seeker deserves something sought (by him).
جهد کن تا این طلب افزون شود تا دلت زین چاه تن بیرون شود
Strive that this search may increase, so that thy heart (spirit) may escape from this bodily dungeon.
خلق گوید مرد مسکین آن فلان تو بگویی زنده‌ام ای غافلان
People will say, “Poor so-and-so is dead,” (but) thou wilt say, “I am living, O ye heedless ones!
گر تن من هم‌چو تن‌ها خفته است هشت جنت در دلم بشکفته است
Though my body, like (other) bodies, is laid to rest, the Eight Paradises have blossomed in my heart.”
جان چو خفته در گل و نسرین بود چه غمست ار تن در آن سرگین بود
When the spirit is lying at rest amidst roses and eglantines, what does it matter if the body is (buried) in that dung?
جان خفته چه خبر دارد ز تن کو به گلشن خفت یا در گولخن
What should the spirit (thus) laid asleep know of the body, (or care) whether it (the body) is in a rose-garden or an ashpit?
می‌زند جان در جهان آبگون نعره یا لیت قومی یعلمون
(For) in the bright (celestial) world the spirit is crying, “Oh, would that my people knew!”
گر نخواهد زیست جان بی این بدن پس فلک ایوان کی خواهد بدن
If the spirit shall not live without this body, then for whom shall Heaven be the palace (of everlasting abode)?
گر نخواهد بی بدن جان تو زیست فی السماء رزقکم روزی کیست
If thy spirit shall not live without the body, for whom is the blessing (promised in the words) in Heaven is your provision?
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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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