Explaining how every one's movement (action) proceeds from the place where he is, (so that) he sees every one (else) from the circle of his own self-existence: a blue glass shows the sun as blue, a red glass as red, (but) when the glass escapes from (the sphere of) colour, it becomes white, (and then) it is more truthful than all other glasses and is the Imám (exemplar to them all).
شاعر: رومی
وزن: فاعلاتن فاعلاتن فاعلن (رمل مسدس محذوف یا وزن مثنوی)
صنف: مثنوی
Abú Jahl saw Ahmad (Mohammed) and said, ‘’Tis an ugly figure that has sprung from the sons of Háshim!’
Ahmad said to him, ‘Thou art right, thou hast spoken truth, although thou art impertinent.’
The Siddíq (Abú Bakr) saw him and said, ‘O Sun, thou art neither of East nor of West: shine beauteously!’
Ahmad said, ‘Thou hast spoken the truth, O dear friend, O thou that hast escaped from this world of nothingness.’
They that were present said, ‘O king, why didst thou call both of them truth-tellers when they contradicted each other?’
He replied, ‘I am a mirror polished by the (Divine) hand: Turcoman and Indian behold in me that which exists (in themselves).’
O wife, if thou deemest me very covetous, rise above this womanish care (for worldly things).
This (state of mine) resembles cupidity and (in reality) it is a (Divine) mercy: where that (spiritual) blessing is, where is cupidity?
Make trial of poverty for a day or two, that thou mayst see (find) in poverty double riches.
Have patience with poverty and abandon this disgust, because in poverty there is the light of the Lord of glory.
Do not look sour, and (thou wilt) see thousands of souls plunged, through contentment, in an ocean of honey.
Behold hundreds of thousands of bitterly suffering souls steeped in rose-syrup, like the rose.
Oh, alas, would that thou hadst comprehension, so that the unfolded tale of my heart might be shown forth to thee from my soul.
This discourse is milk in the teat of the soul: it will not flow well without some one to suck (the teat).
When the hearer has become thirsty and craving, the preacher, (even) if he be (as good as) dead, becomes eloquent.
When the hearer is fresh and without fatigue (not bored), the dumb and mute will find a hundred tongues to speak withal.
When a stranger comes in at my door, the women of the harem hide themselves in the veil,
But if a harmless relative should come in, those covered ones will lift up their faceveils.
Everything that is made beautiful and fair and lovely is made (so) for the eye of him that sees.
How should the sound of melody and treble and bass be (made) for the insentient ear of one who is deaf?
Not in vain did God make musk fragrant: He made it (so) for the sense (of smell), He did not make it for one whose nostrils are stopped (by disease).
God hath fashioned the earth and the sky, He hath raised in the midst much fire and light.
(He made) this earth for those (created) of clay, (He made) heaven to be the abode of the celestials.
The low (base) man is the enemy of what is high: the purchaser (seeker) of each place (Heaven or Hell) is manifest (made known by his actions).
O chaste woman, hast thou ever risen up and decked thyself for the sake of him that is blind?
If I should fill the world with hidden pearls (of wisdom), how should I fare (what good would it do me), since they are not thy portion (since thou art unfit to receive them)?
O wife, take leave of quarrelling and waylaying, and if thou wilt not, (then) take leave of me!
What room have I for quarrelling with the good or the bad? —for this heart of mine is recoiling (even) from acts of peace.
If thou keep silence, (’tis well), and if not, I will so do that at this very moment I will leave my house and home.”
