English    Türkçe    فارسی   

3
1794-1843

  • عیسی اندر مهد بر دارد نفیر ** که جوان ناگشته ما شیخیم و پیر
  • Jesus in the cradle raises a cry, saying, “Without having become a youth, I am a Shaykh and a Pír.”
  • گر رهید از بعض اوصاف بشر ** شیخ نبود کهل باشد ای پسر 1795
  • If he (the Súfí) has been delivered from (only) a part of the attributes of (sensual) men, he is not a Shaykh; he is grey (middle-aged), O son.
  • چون یکی موی سیه کان وصف ماست ** نیست بر وی شیخ و مقبول خداست
  • When there is not on him a single black hair (of the self-existence) which is our attribute, (then) he is a Shaykh and accepted of God;
  • چون بود مویش سپید ار با خودست ** او نه پیرست و نه خاص ایزدست
  • (But) if, when his hair is white, he is (still) with himself (self-existent), he is not a Pír and is not the elect of God;
  • ور سر مویی ز وصفش باقیست ** او نه از عرش است او آفاقیست
  • And if a single hair-tip of his (sensual) attributes is surviving, he is not of heaven: he belongs to the (material) world.
  • عذر گفتن شیخ بهر ناگریستن بر فرزندان
  • How the Shaykh excused himself for not weeping on the death of his sons.
  • شیخ گفت او را مپندار ای رفیق ** که ندارم رحم و مهر و دل شفیق
  • The Shaykh said to her (his wife), “Do not think, O gracious one, that I have not pity and affection and a compassionate heart.
  • بر همه کفار ما را رحمتست ** گرچه جان جمله کافر نعمتست 1800
  • I have pity for all the unbelievers, though the souls of them all are ungrateful.
  • بر سگانم رحمت و بخشایش است ** که چرا از سنگهاشان مالش است
  • I have pity and forgiveness for dogs, saying (to myself), ‘Why do they suffer chastisement from the stones (which are cast at them)?’
  • آن سگی که می‌گزد گویم دعا ** که ازین خو وا رهانش ای خدا
  • I utter a prayer for the dog that bites, crying, ‘O God, deliver him from this (evil) disposition!
  • این سگان را هم در آن اندیشه دار ** که نباشند از خلایق سنگسار
  • Keep also these dogs in that (good) thought, so that they may not be stoned by the people.’”
  • زان بیاورد اولیا را بر زمین ** تا کندشان رحمة للعالمین
  • He (God) brought the saints on to the earth, in order that He might make them a mercy to (all) created beings.
  • خلق را خواند سوی درگاه خاص ** حق را خواند که وافر کن خلاص 1805
  • He (the saint) calls the people to the Portal of Grace; he calls unto God, saying, “Give (them) release in full!”
  • جهد بنماید ازین سو بهر پند ** چون نشد گوید خدایا در مبند
  • He earnestly strives to admonish them in regard to this, and when it does not succeed, he says, “O God, do not shut the door!”
  • رحمت جزوی بود مر عام را ** رحمت کلی بود همام را
  • To the vulgar belongs (only) the particular mercy; the universal mercy belongs to the hero (the perfect saint).
  • رحمت جزوش قرین گشته بکل ** رحمت دریا بود هادی سبل
  • His particular (individual) mercy has been united with the universal: the mercy of the Sea is the guide on (all) the ways.
  • رحمت جزوی بکل پیوسته شو ** رحمت کل را تو هادی بین و رو
  • O (thou who hast the) particular mercy, become joined to the universal: deem the universal mercy the true guide, and go (forward).
  • تا که جزوست او نداند راه بحر ** هر غدیری را کند ز اشباه بحر 1810
  • So long as he is (only) a part, he does not know the way to the Sea: he makes out every pool to be like unto the Sea.
  • چون نداند راه یم کی ره برد ** سوی دریا خلق را چون آورد
  • Inasmuch as he does not know the way to the Sea, how should he act as a guide? How should he lead the people towards the Sea?
  • متصل گردد به بحر آنگاه او ** ره برد تا بحر همچون سیل و جو
  • (When) he becomes united with the Sea, then he guides to the Sea, like a torrent or river.
  • ور کند دعوت به تقلیدی بود ** نه از عیان و وحی تاییدی بود
  • And if (before this) he call (the people to God), it is in a conventional fashion; it is not from vision and the revelation of any (Divine) aid.
  • گفت پس چون رحم داری بر همه ** همچو چوپانی به گرد این رمه
  • She (the Shaykh's wife) said, “Then, since thou hast pity on all, and art like the shepherd (going watchfully) around this flock,
  • چون نداری نوحه بر فرزند خویش ** چونک فصاد اجلشان زد بنیش 1815
  • How mournest thou not for thine own sons, when Death, the Bleeder, has pierced them with his lancet?
  • چون گواه رحم اشک دیده‌هاست ** دیده‌ی تو بی نم و گریه چراست
  • Since the evidence of pity is tears in the eyes, why are thine eyes without moisture and tearless?”
  • رو به زن کرد و بگفتش ای عجوز ** خود نباشد فصل دی همچون تموز
  • He turned towards his wife and said to her, “Old woman, verily the season of December is not like Tamúz (July).
  • جمله گر مردند ایشان گر حی‌اند ** غایب و پنهان ز چشم دل کی‌اند
  • Whether they all are dead or living, when are they absent and hid from the eye of the heart?
  • من چو بینمشان معین پیش خویش ** از چه رو رو را کنم همچون تو ریش
  • Inasmuch as I see them distinct before me, for what reason should I rend my face as thou doest?
  • گرچه بیرون‌اند از دور زمان ** با من‌اند و گرد من بازی‌کنان 1820
  • Although they are outside of Time's revolution, they are with me and playing around me.
  • گریه از هجران بود یا از فراق ** با عزیزانم وصالست و عناق
  • Weeping is caused by severance or by parting; I am united with my dear ones and embracing them.
  • خلق اندر خواب می‌بینندشان ** من به بیداری همی‌بینم عیان
  • (Other) people see them (their dear ones) in sleep; I see them plainly in (my) waking state.
  • زین جهان خود را دمی پنهان کنم ** برگ حس را از درخت افشان کنم
  • I hide myself for a moment from this world, I shake the leaves of sense perception from the tree (of my bodily existence).”
  • حس اسیر عقل باشد ای فلان ** عقل اسیر روح باشد هم بدان
  • Sense-perception is captive to the intellect, O reader; know also that the intellect is captive to the spirit.
  • دست بسته‌ی عقل را جان باز کرد ** کارهای بسته را هم ساز کرد 1825
  • The spirit sets free the chained hand of the intellect and brings its embarrassed affairs into harmony.
  • حسها و اندیشه بر آب صفا ** همچو خس بگرفته روی آب را
  • The (bodily) senses and (sensual) thoughts are like weeds on the clear water— covering the surface of the water.
  • دست عقل آن خس به یکسو می‌برد ** آب پیدا می‌شود پیش خرد
  • The hand of the intellect sweeps those weeds aside; (then) the water is revealed to the intellect.
  • خس بس انبه بود بر جو چون حباب ** خس چو یکسو رفت پیدا گشت آب
  • The weeds lay very thick on the stream, like bubbles; when the weeds went aside, the water was revealed.
  • چونک دست عقل نگشاید خدا ** خس فزاید از هوا بر آب ما
  • Unless God loose the hand of the intellect, the weeds on our water are increased by sensual desire.
  • آب را هر دم کند پوشیده او ** آن هوا خندان و گریان عقل تو 1830
  • Every moment they cover the water (more and more): that desire is laughing, and thy intellect is weeping;
  • چونک تقوی بست دو دست هوا ** حق گشاید هر دو دست عقل را
  • (But) when piety has chained the hands of desire, God looses the hands of the intellect.
  • پس حواس چیره محکوم تو شد ** چون خرد سالار و مخدوم تو شد
  • So, when the intellect becomes thy captain and master, the dominant senses become subject to thee.
  • حس را بی‌خواب خواب اندر کند ** تا که غیبیها ز جان سر بر زند
  • He (who is ruled by the intellect), without being asleep (himself), puts his senses to sleep, so that the unseen things may emerge from (the world of) the Soul.
  • هم به بیداری ببینی خوابها ** هم ز گردون بر گشاید بابها
  • Even in your waking state you will dream dreams, and the gates of Heaven withal will open (to you).
  • قصه‌ی خواندن شیخ ضریر مصحف را در رو و بینا شدن وقت قرائت
  • Story of the blind old man's reading the Qur’án in front (of him) and regaining his sight when he read.
  • دید در ایام آن شیخ فقیر ** مصحفی در خانه‌ی پیری ضریر 1835
  • Once upon a time a dervish Shaykh saw a Qur’án in the house of a blind old man.
  • پیش او مهمان شد او وقت تموز ** هر دو زاهد جمع گشته چند روز
  • He became his guest in (the month) Tamúz: the two ascetics were together for several days.
  • گفت اینجا ای عجب مصحف چراست ** چونک نابیناست این درویش راست
  • He said (to himself), “Oh, I wonder what the Book is (here) for, as this righteous dervish is blind.”
  • اندرین اندیشه تشویشش فزود ** که جز او را نیست اینجا باش و بود
  • (Whilst he was occupied) in this reflection, his perplexity increased: (he said to himself), “No one lives here except him.
  • اوست تنها مصحفی آویخته ** من نیم گستاخ یا آمیخته
  • He is alone, (and yet) he has hung a Book (on the wall). I am not (so) unmannerly or muddled (in my wits)
  • تا بپرسم نه خمش صبری کنم ** تا به صبری بر مرادی بر زنم 1840
  • As to ask (him the reason). Nay, hush! I will be patient, in order that by patience I may gain my object.”
  • صبر کرد و بود چندی در حرج ** کشف شد کالصبر مفتاح الفرج
  • He showed patience and was in a quandary for some time, (till at last) it (the secret) was disclosed, for patience is the key to joy (relief).
  • صبرکردن لقمان چون دید کی داود حلقه‌ها می‌ساخت از سال کردن با این نیت کی صبر از سال موجب فرج باشد
  • How Luqmán, when he saw David, on whom be peace, making (iron) rings, refrained from questioning him, with the intention that this act of self-control should be the cause of relief (from perplexity).
  • رفت لقمان سوی داود صفا ** دید کو می‌کرد ز آهن حلقه‌ها
  • Luqmán went to David, the pure of heart, and observed that he was making rings of iron,
  • جمله را با همدگر در می‌فکند ** ز آهن پولاد آن شاه بلند
  • (And) that the exalted King was casting all the steel rings into each other.