English    Türkçe    فارسی   

2
1715-1764

  • اذکروا الله شاه ما دستور داد ** اندر آتش دید ما را نور داد 1715
  • Our King (God) has given permission, (saying), “Commemorate Allah”: He saw us in the fire and gave us light.

  • گفت اگر چه پاکم از ذکر شما ** نیست لایق مر مرا تصویرها
  • He has said, “Although I far transcend your commemoration (of Me), (and although) the pictorial ideas (of human speech) are not suitable to Me,

  • لیک هرگز مست تصویر و خیال ** در نیابد ذات ما را بی‏مثال‏
  • Yet he that is intoxicated with (pictorial) imagination and fancy will never apprehend My essence without (the help of) similitude.”

  • ذکر جسمانه خیال ناقص است ** وصف شاهانه از آنها خالص است‏
  • Bodily commemoration is an imperfect fancy: the Kingly attributes are remote from those (forms of speech).

  • شاه را گوید کسی جولاه نیست ** این چه مدح است این مگر آگاه نیست‏
  • If any one say of a king, “He is not a weaver,” what praise is this? He (that person) is surely ignorant.

  • انکار کردن موسی علیه السلام بر مناجات شبان‏
  • How Moses, on whom be peace, took offence at the prayer of the shepherd.

  • دید موسی یک شبانی را به راه ** کاو همی‏گفت ای خدا و ای اله‏ 1720
  • Moses saw a shepherd on the way, who was saying, “O God who choosest (whom Thou wilt),

  • تو کجایی تا شوم من چاکرت ** چارقت دوزم کنم شانه سرت‏
  • Where art Thou, that I may become Thy servant and sew Thy shoes and comb Thy head?

  • جامه‏ات شویم شپشهایت کشم ** شیر پیشت آورم ای محتشم‏
  • That I may wash Thy clothes and kill Thy lice and bring milk to Thee, O worshipful One;

  • دستکت بوسم بمالم پایکت ** وقت خواب آید بروبم جایکت‏
  • That I may kiss Thy little hand and rub Thy little foot, (and when) bedtime comes I may sweep Thy little room,

  • ای فدای تو همه بزهای من ** ای به یادت هیهی و هیهای من‏
  • O Thou to whom all my goats be a sacrifice, O Thou in remembrance of whom are my cries of ay and ah!”

  • این نمط بی‏هوده می‏گفت آن شبان ** گفت موسی با کی است این ای فلان‏ 1725
  • The shepherd was speaking foolish words in this wise. Moses said, “Man, to whom is this (addressed)?”

  • گفت با آن کس که ما را آفرید ** این زمین و چرخ از او آمد پدید
  • He answered, “To that One who created us; by whom this earth and sky were brought to sight.”

  • گفت موسی های خیره‏سر شدی ** خود مسلمان ناشده کافر شدی‏
  • “Hark!” said Moses, “you have become very backsliding (depraved); indeed you have not become a Moslem, you have become an infidel.

  • این چه ژاژست و چه کفر است و فشار ** پنبه‏ای اندر دهان خود فشار
  • What babble is this? what blasphemy and raving? Stuff some cotton into your mouth!

  • گند کفر تو جهان را گنده کرد ** کفر تو دیبای دین را ژنده کرد
  • The stench of your blasphemy has made the (whole) world stinking: your blasphemy has turned the silk robe of religion into rags.

  • چارق و پا تابه لایق مر تراست ** آفتابی را چنینها کی رواست‏ 1730
  • Shoes and socks are fitting for you, (but) how are such things right for (One who is) a Sun?

  • گر نبندی زین سخن تو حلق را ** آتشی آید بسوزد خلق را
  • If you do not stop your throat from (uttering) these words, a fire will come and burn up the people.

  • آتشی گر نامده ست این دود چیست ** جان سیه گشته روان مردود چیست‏
  • If a fire has not come, (then) what is this smoke? Why has your soul become black and your spirit rejected (by God)?

  • گر همی‏دانی که یزدان داور است ** ژاژ و گستاخی ترا چون باور است‏
  • If you know that God is the Judge, how is it right for you (to indulge in) this doting talk and familiarity?

  • دوستی بی‏خرد خود دشمنی است ** حق تعالی زین چنین خدمت غنی است‏
  • Truly, the friendship of a witless man is enmity: the high God is not in want of suchlike service.

  • با که می‏گویی تو این با عم و خال ** جسم و حاجت در صفات ذو الجلال‏ 1735
  • To whom are you saying this? To your paternal and maternal uncles? Are the body and (its) needs among the attributes of the Lord of glory?

  • شیر او نوشد که در نشو و نماست ** چارق او پوشد که او محتاج پاست‏
  • (Only) he that is waxing and growing drinks milk: (only) he that has need of feet puts on shoes.

  • ور برای بنده‏ش است این گفت‏وگو ** آن که حق گفت او من است و من خود او
  • And if these words of yours are (meant) for His servant, of whom God said, ‘He is I and I myself am he’;

  • آن که گفت انی مرضت لم تعد ** من شدم رنجور او تنها نشد
  • (For him) of whom He (God) said, ‘Verily, I was sick and thou didst not visit Me,’ (that is), ‘I became ill, not he (the sick man) alone’;

  • آن که بی‏یسمع و بی‏یبصر شده ست ** در حق آن بنده این هم بی‏هده ست‏
  • (For him) who has become seeing by Me and hearing by Me— this (talk of yours) is foolish nonsense even in regard to that servant.

  • بی‏ادب گفتن سخن با خاص حق ** دل بمیراند سیه دارد ورق‏ 1740
  • To speak irreverently to one chosen of God causes the heart (spirit) to perish and keeps the page (record) black.

  • گر تو مردی را بخوانی فاطمه ** گر چه یک جنسند مرد و زن همه‏
  • If you should call a man ‘Fátima’—though men and women are all of one kind—

  • قصد خون تو کند تا ممکن است ** گر چه خوش خو و حلیم و ساکن است‏
  • He will seek to murder you, so far as it is possible (for him), albeit he is good-natured and forbearing and quiet.

  • فاطمه مدح است در حق زنان ** مرد را گویی بود زخم سنان‏
  • (The name) Fátima is (a term of) praise in regard to women, (but) if you address it to a man, ’tis (like) the blow of a spearhead.

  • دست و پا در حق ما استایش است ** در حق پاکی حق آلایش است‏
  • Hand and foot are (terms of) praise in relation to us; in relation to the holiness of God they are pollution.

  • لم یلد لم یولد او را لایق است ** والد و مولود را او خالق است‏ 1745
  • (The words) He begat not, He was not begotten are appropriate to Him: He is the Creator of begetter and begotten.

  • هر چه جسم آمد ولادت وصف اوست ** هر چه مولود است او زین سوی جوست‏
  • Birth is the attribute of everything that is (a) body: whatever is born is on this side of the river,

  • ز انکه از کون و فساد است و مهین ** حادث است و محدثی خواهد یقین‏
  • Because it is of (the world of) becoming and decay and (is) contemptible: it is originated and certainly requires an Originator.”

  • گفت ای موسی دهانم دوختی ** و ز پشیمانی تو جانم سوختی‏
  • He (the shepherd) said, “O Moses, thou hast closed my mouth and thou hast burned my soul with repentance.”

  • جامه را بدرید و آهی کرد تفت ** سر نهاد اندر بیابانی و رفت‏
  • He rent his garment and heaved a sigh, and hastily turned his head towards a desert and went (his way).

  • عتاب کردن حق تعالی با موسی علیه السلام از بهر آن شبان‏
  • How the high God rebuked Moses, on whom be peace, on account of the shepherd.

  • وحی آمد سوی موسی از خدا ** بنده‏ی ما را ز ما کردی جدا 1750
  • A revelation came to Moses from God—“Thou hast parted My servant from Me.

  • تو برای وصل کردن آمدی ** نی برای فصل کردن آمدی‏
  • Didst thou come (as a prophet) to unite, or didst thou come to sever?

  • تا توانی پا منه اندر فراق ** أبغض الأشیاء عندی الطلاق‏
  • So far as thou canst, do not set foot in separation: of (all) things the most hateful to Me is divorce.

  • هر کسی را سیرتی بنهاده‏ام ** هر کسی را اصطلاحی داده‏ام‏
  • I have bestowed on every one a (special) way of acting: I have given to every one a (peculiar) form of expression.

  • در حق او مدح و در حق تو ذم ** در حق او شهد و در حق تو سم‏
  • In regard to him it is (worthy of) praise, and in regard to thee it is (worthy of) blame: in regard to him honey, and in regard to thee poison.

  • ما بری از پاک و ناپاکی همه ** از گران جانی و چالاکی همه‏ 1755
  • I am independent of all purity and impurity, of all slothfulness and alacrity (in worshipping Me).

  • من نکردم امر تا سودی کنم ** بلکه تا بر بندگان جودی کنم‏
  • I did not ordain (Divine worship) that I might make any profit; nay, but that I might do a kindness to (My) servants.

  • هندوان را اصطلاح هند مدح ** سندیان را اصطلاح سند مدح‏
  • In the Hindoos the idiom of Hind (India) is praiseworthy; in the Sindians the idiom of Sind is praiseworthy.

  • من نگردم پاک از تسبیحشان ** پاک هم ایشان شوند و در فشان‏
  • I am not sanctified by their glorification (of Me); ’tis they that become sanctified and pearl-scattering (pure and radiant).

  • ما زبان را ننگریم و قال را ** ما روان را بنگریم و حال را
  • I look not at the tongue and the speech; I look at the spirit and the state (of feeling).

  • ناظر قلبیم اگر خاشع بود ** گر چه گفت لفظ ناخاضع رود 1760
  • I gaze into the heart (to see) whether it be lowly, though the words uttered be not lowly,

  • ز انکه دل جوهر بود گفتن عرض ** پس طفیل آمد عرض جوهر غرض‏
  • Because the heart is the substance, speech (only) the accident; so the accident is subservient, the substance is the (real) object.

  • چند ازین الفاظ و اضمار و مجاز ** سوز خواهم سوز با آن سوز ساز
  • How much (more) of these phrases and conceptions and metaphors? I want burning, burning: become friendly with that burning!

  • آتشی از عشق در جان بر فروز ** سربه‏سر فکر و عبارت را بسوز
  • Light up a fire of love in thy soul, burn thought and expression entirely (away)!

  • موسیا آداب دانان دیگرند ** سوخته جان و روانان دیگرند
  • O Moses, they that know the conventions are of one sort, they whose souls and spirits burn are of another sort.”