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2515-2564

  • جمله فرزین بندها بیند بعکس ** مات بر وی گردد و نقصان و وکس‏ 2515
  • He sees all the master-moves invertedly: (hence) they result in check-mate to him and (in) failure and defeat.
  • ز انکه گر او هیچ بیند خویش را ** مهلک و ناسور بیند ریش را
  • (The curse blinds him), because, if he regard himself as naught, (if) he regard the wound (his moral and spiritual blindness) as deadly and festering,
  • درد خیزد زین چنین دیدن درون ** درد او را از حجاب آرد برون‏
  • Pain will arise from such looking within, and the pain will bring him out from the veil (of self-conceit).
  • تا نگیرد مادران را درد زه ** طفل در زادن نیابد هیچ ره‏
  • Until mothers are overtaken by the pains of childbirth, the child finds no way to be born.
  • این امانت در دل و دل حامله ست ** این نصیحتها مثال قابله ست‏
  • This (God-given) trust is in the heart, and the heart is pregnant (with it): these counsels (of the prophets and saints) are like the midwife.
  • قابله گوید که زن را درد نیست ** درد باید درد کودک را رهی است‏ 2520
  • The midwife may say that the woman has no pain; (but) pain is necessary, pain is (makes) a way for the child (to be born).
  • آن که او بی‏درد باشد ره زن است ** ز انکه بی‏دردی انا الحق گفتن است‏
  • He that is without pain is a brigand, because to be without pain is to say “I am God.”
  • آن انا بی‏وقت گفتن لعنت است ** آن انا در وقت گفتن رحمت است‏
  • To say that “I” out of the (proper) time is a curse (to the speaker); to say that “I” at the (proper) time is a mercy (from God).
  • آن انا منصور رحمت شد یقین ** آن انا فرعون لعنت شد ببین‏
  • The “I” of Mansúr (Halláj) certainly became a mercy; the “I” of Pharaoh became a curse. Mark (this)!
  • لاجرم هر مرغ بی‏هنگام را ** سر بریدن واجب است اعلام را
  • Consequently, it is incumbent (on us) to behead every untimely bird (every cock that crows too soon), in order to give notice (warning).
  • سر بریدن چیست کشتن نفس را ** در جهاد و ترک گفتن نفس را 2525
  • What is “beheading”? Killing the fleshly soul in the holy (spiritual) war, and renouncing heat (sensual appetite).
  • آن چنان که نیش کژدم بر کنی ** تا که یابد او ز کشتن ایمنی‏
  • Just as you would extract the scorpion’s sting in order that it might be saved from being killed,
  • بر کنی دندان پر زهری ز مار ** تا رهد مار از بلای سنگسار
  • (Or) pull out the venomous fang of a snake, in order that the snake might escape from the calamity of being stoned (to death).
  • هیچ نکشد نفس را جز ظل پیر ** دامن آن نفس کش را سخت گیر
  • Nothing will slay the fleshly soul except the shadow (protection) of the Pír: grasp tightly the skirt of that slayer of the flesh.
  • چون بگیری سخت آن توفیق هوست ** در تو هر قوت که آید جذب اوست‏
  • When you grasp (it) tightly, that is (done by) the aid of Him (God): whatever strength comes into you is (the effect of) His drawing (you towards Him).
  • ما رمیت إذ رمیت راست دان ** هر چه کارد جان بود از جان جان‏ 2530
  • Know that true is (the text) thou didst not throw when thou threwest: whatsoever the soul soweth is from the Soul of the soul.
  • دست گیرنده وی است و بردبار ** دم‏به‏دم آن دم از او امید دار
  • He is the One that takes the hand (to help), and (He is) burden-bearing (long-suffering): have hope, from moment to moment, of (receiving) that breath (of inspiration) from Him.
  • نیست غم گر دیر بی‏او مانده‏ای ** دیرگیر و سخت‏گیرش خوانده‏ای‏
  • ‘Tis no harm if you have remained long without Him: you have read that He is long in gripping (sinners), (though) gripping (them) tight.
  • دیر گیرد سخت گیرد رحمتش ** یک دمت غایب ندارد حضرتش‏
  • His Mercy is long in gripping, (but) grips tight: His Presence does not keep you absent (from Him) for one moment.
  • گر تو خواهی شرح این وصل و ولا ** از سر اندیشه می‏خوان و الضحی‏
  • If you desire the explanation of this union and friendship, read thoughtfully (the Súra) Wa’l-Duhá (By the Morn).
  • ور تو گویی هم بدیها از وی است ** لیک آن نقصان فضل او کی است‏ 2535
  • And if you say that evils too are from Him, (that is true), but how is it a defect in His grace?
  • آن بدی دادن کمال اوست هم ** من مثالی گویمت ای محتشم‏
  • (His) bestowing that evil is even His perfection: I will tell you a parable (in illustration), O respected one.
  • کرد نقاشی دو گونه نقشها ** نقشهای صاف و نقشی بی‏صفا
  • A painter made two kinds of pictures––beautiful pictures and pictures devoid of beauty.
  • نقش یوسف کرد و حور خوش سرشت ** نقش عفریتان و ابلیسان زشت‏
  • He painted Joseph and fair-formed houris, he painted ugly afreets and devils.
  • هر دو گونه نقش استادی اوست ** زشتی او نیست آن رادی اوست‏
  • Both kinds of pictures are (evidence of) his mastery: those (ugly ones) are not (evidence of) his ugliness; they are (evidence of) his bounty.
  • زشت را در غایت زشتی کند ** جمله زشتیها به گردش بر تند 2540
  • He makes the ugly of extreme ugliness––it is invested with all (possible) uglinesses––
  • تا کمال دانشش پیدا شود ** منکر استادیش رسوا شود
  • In order that the perfection of his skill may be displayed, (and that) the denier of his mastery may be put to shame.
  • ور نداند زشت کردن ناقص است ** زین سبب خلاق گبر و مخلص است‏
  • And if he cannot make the ugly, he is deficient (in skill) hence He (God) is the Creator of (both) the infidel and the sincere (faithful).
  • پس از این رو کفر و ایمان شاهدند ** بر خداوندیش و هر دو ساجدند
  • From this point of view, then, (both) infidelity and faith are bearing witness to His Lordliness, and both are bowing down in worship.
  • لیک مومن دان که طوعا ساجد است ** ز انکه جویای رضا و قاصد است‏
  • But know that the faithful (believer) bows down willingly, because he is seeking (God’s) pleasure and aiming (at that).
  • هست کرها گبر هم یزدان پرست ** لیک قصد او مرادی دیگر است‏ 2545
  • The infidel too is a worshipper of God, (though) unwillingly; but his aim is (directed towards) another object of desire.
  • قلعه‌ای سلطان عمارت میکند ** لیک دعوی امارت میکند
  • (It is true that) he keeps the King’s fortress in good repair; but he is claiming to be in command.
  • گشته یاغی تا که ملک او بود ** عاقبت خود قلعه سلطانی شود
  • He has become a rebel, to the intent that it may be his domain; (but) verily, in the end the fortress comes to be the King’s.
  • مومن آن قلعه برای پادشاه ** می‏کند معمور نه از بهر جاه‏
  • The faithful believer keeps that fortress in good repair for the sake of the King, not for place (and power).
  • زشت گوید ای شه زشت آفرین ** قادری بر خوب و بر زشت مهین‏
  • The ugly one (the infidel) says, “O King who createst the ugly, Thou art able for (able to create) the beautiful as well as the despicable (and) ugly.”
  • خوب گوید ای شه حسن و بها ** پاک گردانیدیم از عیبها 2550
  • The beautiful one (the faithful believer) says, “O King of beauty and comeliness, Thou hast made me free from defects.”
  • وصیت کردن پیغامبر صلی الله علیه و آله مر آن بیمار را و دعا آموزانیدنش‏
  • How the Prophet, God bless and save him, gave injunctions to the sick man and taught him to pray.
  • گفت پیغمبر مر آن بیمار را ** این بگو کای سهل کن دشوار را
  • The Prophet said to the sick man: “Say thus:––‘O Thou that makest easy that which is hard,
  • آتنا فی دار دنیانا حسن ** آتنا فی دار عقبانا حسن‏
  • Give good unto us in our present abode, and give good unto us in our future abode!
  • راه را بر ما چو بستان کن لطیف ** منزل ما خود تو باشی ای شریف‏
  • Make the way agreeable to us as a garden: Thou indeed, O Glorious One, art our goal.’”
  • مومنان در حشر گویند ای ملک ** نی که دوزخ بود راه مشترک‏
  • At the Gathering (for Judgement) the true believers will say, “O angel, is it not (the case) that Hell is the common road,
  • مومن و کافر بر او یابد گذار ** ما ندیدیم اندر این ره دود و نار 2555
  • 2555(And that) true believer and infidel (alike) pass by it? We saw no smoke or fire in this road (which we have traversed).
  • نک بهشت و بارگاه ایمنی ** پس کجا بود آن گذرگاه دنی‏
  • Lo, here is Paradise and the Court of safety: where, then, was that vile place of passage? ”
  • پس ملک گوید که آن روضه‏ی خضر ** که فلان جا دیده‏اید اندر گذر
  • Then the angel will say, “The garden of greenery which ye saw in a certain spot as ye passed––
  • دوزخ آن بود و سیاستگاه سخت ** بر شما شد باغ و بستان و درخت‏
  • That was Hell and the terrible place of chastisement, (but) unto you it became gardens and pleasaunces and trees.
  • چون شما این نفس دوزخ خوی را ** آتشی گبر فتنه جوی را
  • Inasmuch as with this soul of hellish nature, (this) miscreant fiery one that seeks (to lead you into) temptation,
  • جهدها کردید و او شد پر صفا ** نار را کشتید از بهر خدا 2560
  • Ye have striven (oft), and it hath become full of purity, and ye have quenched the fire (thereof) for God’s sake;
  • آتش شهوت که شعله می‏زدی ** سبزه‏ی تقوی شد و نور هدی‏
  • (Inasmuch as) the fire of lust, which was flaming, hath become the verdure of piety and the light of guidance (unto the true faith);
  • آتش خشم از شما هم حلم شد ** ظلمت جهل از شما هم علم شد
  • (Inasmuch as) at once the fire of anger in you hath turned to forbearance, and the darkness of ignorance in you hath turned to knowledge;
  • آتش حرص از شما ایثار شد ** و آن حسد چون خار بد گلزار شد
  • (Inasmuch as) the fire of greed in you hath turned to unselfishness, and that envy (which) was like thorns hath turned to roses;
  • چون شما این جمله آتشهای خویش ** بهر حق کشتید جمله پیش پیش‏
  • Inasmuch as ye formerly extinguished all these fires of your own for God’s sake;