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3
4603-4652

  • میل معشوقان نهانست و ستیر ** میل عاشق با دو صد طبل و نفیر
  • The desire of loved ones is hidden and veiled; the desire of the lover is (accompanied) with a hundred drums and trumpets.

  • یک حکایت هست اینجا ز اعتبار ** لیک عاجز شد بخاری ز انتظار
  • Here is (the place for) a story (worthy) of consideration, but the man of Bukhárá has become desperate from waiting expectantly;

  • ترک آن کردیم کو در جست و جوست ** تاکه پیش از مرگ بیند روی دوست 4605
  • (So) we omit it, for he is (engaged) in search and seeking, that before death he may see the face of his beloved,

  • تا رهد از مرگ تا یابد نجات ** زانک دید دوستست آب حیات
  • To the end that he may escape from death and gain deliverance, because the sight of the beloved is the Water of Life.

  • هر که دید او نباشد دفع مرگ ** دوست نبود که نه میوه‌ستش نه برگ
  • Any one the sight of whom does not repel death is not the beloved, for he hath neither fruit nor leaf.

  • کار آن کارست ای مشتاق مست ** کاندر آن کار ار رسد مرگت خوشست
  • The (essential) matter, O intoxicated longing lover, is that matter in which death, if it thee, is sweet.

  • شد نشان صدق ایمان ای جوان ** آنک آید خوش ترا مرگ اندر آن
  • O youth, the token of sincerity of faith is that (matter) in which death comes sweet to thee.

  • گر نشد ایمان تو ای جان چنین ** نیست کامل رو بجو اکمال دین 4610
  • If thy faith, O (dear) soul, is not like this, it is not perfect: go, seek to make (thy) religion perfect.

  • هر که اندر کار تو شد مرگ‌دوست ** بر دل تو بی کراهت دوست اوست
  • Whosoever in (this) matter of thine has become death-loving (and desires thy death) without dislike (without being hateful) to thy heart, he is (thy) beloved.

  • چون کراهت رفت آن خود مرگ نیست ** صورت مرگست و نقلان کردنیست
  • When dislike is gone, verily ‘tis not death: ‘tis (only) the semblance of death, and (in reality) ‘tis a migration.

  • چون کراهت رفت مردن نفع شد ** پس درست آید که مردن دفع شد
  • When dislike is gone, dying becomes advantageous; hence it comes true that death is repelled.

  • دوست حقست و کسی کش گفت او ** که توی آن من و من آن تو
  • The beloved is God and the person to whom He hath said, “Thou art Mine and I am thine.”

  • گوش دار اکنون که عاشق می‌رسد ** بسته عشق او را به حبل من مسد 4615
  • Now listen, for the lover is coming whom Love bound with a cord of palm-fibre.

  • چون بدید او چهره‌ی صدر جهان ** گوییا پریدش از تن مرغ جان
  • When he beheld the countenance of the Sadr-i Jahán, you might say the bird, his spirit, flew out of his body.

  • همچو چوب خشک افتاد آن تنش ** سرد شد از فرق جان تا ناخنش
  • His body fell like dry wood: his vital spirit became cold from the crown of his head to his toes.

  • هرچه کردند از بخور و از گلاب ** نه بجنبید و نه آمد در خطاب
  • Whatsoever they applied of incense and rose-water, he neither stirred nor spoke.

  • شاه چون دید آن مزعفر روی او ** پس فرود آمد ز مرکب سوی او
  • When the King saw his saffron-coloured (pallid) face, he dismounted from his steed (and came) towards him.

  • گفت عاشق دوست می‌جوید بتفت ** چونک معشوق آمد آن عاشق برفت 4620
  • He said, “The lover hotly seeks the beloved: when the beloved comes, the lover is gone.”

  • عاشق حقی و حق آنست کو ** چون بیاید نبود از تو تای مو
  • Thou art a lover of God, and God is such that when He comes there is not a single hair of thee (remaining).

  • صد چو تو فانیست پیش آن نظر ** عاشقی بر نفی خود خواجه مگر
  • At that look (of His) a hundred like thee vanish away: me-thinks, sire, thou art in love with self-naughting .

  • سایه‌ای و عاشقی بر آفتاب ** شمس آید سایه لا گردد شتاب
  • Thou art a shadow and in love with the sun: the sun comes, the shadow is naughted speedily.

  • داد خواستن پشه از باد به حضرت سلیمان علیه السلام
  • How, in the presence of Solomon, on whom be peace, the gnat appealed for justice against the Wind.

  • پشه آمد از حدیقه وز گیاه ** وز سلیمان گشت پشه دادخواه
  • The gnat came from the garden and the grass, and the gnat began to demand justice from Solomon,

  • کای سلیمان معدلت می‌گستری ** بر شیاطین و آدمی‌زاد و پری 4625
  • Saying, “O Solomon, thou dealest out justice to the devils and the children of men and the Jinn.

  • مرغ و ماهی در پناه عدل تست ** کیست آن گم‌گشته کش فضلت نجست
  • Bird and fish are under the protection of thy justice: who is the lost one whom thy bounty hath not sought out?

  • داد ده ما را که بس زاریم ما ** بی‌نصیب از باغ و گلزاریم ما
  • Give justice to us, for we are very miserable: we are deprived of the orchard and the rose-garden.

  • مشکلات هر ضعیفی از تو حل ** پشه باشد در ضعیفی خود مثل
  • The difficulties of every weakling are solved by thee: the gnat in sooth is the (proverbial) similitude for weakness.

  • شهره ما در ضعف و اشکسته‌پری ** شهره تو در لطف و مسکین‌پروری
  • We are celebrated for weakness and frailty: thou art celebrated for kindness and care of the lowly.

  • ای تو در اطباق قدرت منتهی ** منتهی ما در کمی و بی‌رهی 4630
  • O thou who hast reached the limit in (traversing) the stages of Power, (while) we have reached the limit in failure and aberration,

  • داد ده ما را ازین غم کن جدا ** دست گیر ای دست تو دست خدا
  • Do justice, relieve us from this sorrow, take our hand (to help us), O thou whose hand is the hand of God.”

  • پس سلیمان گفت ای انصاف‌جو ** داد و انصاف از که میخواهی بگو
  • Then Solomon said, “O seeker of equity, tell (me), against whom art thou demanding justice and equity?

  • کیست آن کالم که از باد و بروت ** ظلم کردست و خراشیدست روت
  • Who is the oppressor that in (his) insolence has done thee injury and scratched thy face?

  • ای عجب در عهد ما ظالم کجاست ** کو نه اندر حبس و در زنجیر ماست
  • Oh, wonderful! Where, in Our epoch, is the oppressor that is not in Our prison and chains?

  • چونک ما زادیم ظلم آن روز مرد ** پس بعهد ما کی ظلمی پیش برد 4635
  • When We were born, on that day Injustice died: who, then, hath produced (committed) in Our epoch an act of injustice?

  • چون بر آمد نور ظلمت نیست شد ** ظلم را ظلمت بود اصل و عضد
  • When the light dawned, the darkness vanished: darkness is the origin and support of injustice.

  • نک شیاطین کسب و خدمت می‌کنند ** دیگران بسته باصفادند و بند
  • Look, (some of) the devils are doing work and service; the others are bound in shackles and bonds.

  • اصل ظلم ظالمان از دیو بود ** دیو در بندست استم چون نمود
  • The origin of the injustice of the oppressors was from the devil: the devil is in bondage: how did violence appear?

  • ملک زان دادست ما را کن فکان ** تا ننالد خلق سوی آسمان
  • (The Divine Will uttered in) ‘Be, and it was’ hath bestowed the kingdom on Us, that the people may not cry out in lament to Heaven;

  • تا به بالا بر نیاید دودها ** تا نگردد مضطرب چرخ و سها 4640
  • That burning sighs may not soar upward; that the sky and the stars may not be shaken;

  • تا نلرزد عرش از ناله یتیم ** تا نگردد از ستم جانی سقیم
  • That the empyrean may not tremble at the orphan's wail; that no (living) soul may be marred by violence.

  • زان نهادیم از ممالک مذهبی ** تا نیاید بر فلکها یا ربی
  • We established a law (of justice) throughout the kingdoms (of the earth), to the end that no (cry of) ‘O Lord!’ should go up to the skies.

  • منگر ای مظلوم سوی آسمان ** کاسمانی شاه داری در زمان
  • O oppressed one, do not look to Heaven, for thou hast a heavenly king in the temporal world.”

  • گفت پشه داد من از دست باد ** کو دو دست ظلم بر ما بر گشاد
  • The gnat said, “My appeal is against the hand (might) of the Wind, for he opened the two hands of oppression against us.

  • ما ز ظلم او به تنگی اندریم ** با لب بسته ازو خون می‌خوریم 4645
  • Through his oppression we are in sore straits: with closed lips we are drinking blood (suffering torment) from him.”

  • امرکردن سلیمان علیه السلام پشه‌ی متظلم را به احضار خصم به دیوان حکم
  • How Solomon, on whom be peace, commanded the plaintiff gnat to bring its adversary to the court of judgement.

  • پس سلیمان گفت ای زیبادوی ** امر حق باید که از جان بشنوی
  • Then Solomon said, “O thou with the pretty voice, it behoves thee to hearken with (all thy) soul to the command of God.

  • حق به من گفتست هان ای دادور ** مشنو از خصمی تو بی خصمی دگر
  • God hath said to me, ‘Beware, O Judge! Do not hear one litigant without the other litigant.

  • تانیاید هر دو خصم اندر حضور ** حق نیاید پیش حاکم در ظهور
  • Until both litigants come into the presence, the truth does not come to light before the judge.

  • خصم تنها گر بر آرد صد نفیر ** هان و هان بی خصم قول او مگیر
  • If the (one) litigant alone raise a hundred clamours, beware, beware! Do not accept his word without (hearing) his adversary.’

  • من نیارم رو ز فرمان تافتن ** خصم خود را رو بیاور سوی من 4650
  • I dare not avert my face from the (Divine) command. Go, bring thy adversary before me.”

  • گفت قول تست برهان و درست ** خصم من بادست و او در حکم تست
  • It (the gnat) said, “Thy words are an argument (conclusive) and sound. My adversary is the Wind, and he is in thy jurisdiction.”

  • بانگ زد آن شه که ای باد صبا ** پشه افغان کرد از ظلمت بیا
  • The King shouted, “O East-wind, the gnat complains of thy injustice: come!