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6
3105-3154

  • شه غلام او شد از علم و هنر  ** ملک علم از ملک حسن استوده‌تر  3105
  • Because of his knowledge and skill (in interpretation) the King (of Egypt) became his slave: the kingdom of knowledge is more praiseworthy than the kingdom of beauty.
  • رجوع کردن به حکایت آن شخص وام کرده و آمدن او به امید عنایت آن محتسب سوی تبریز 
  • Return to the Story of the man who incurred (great) debts and his coming to Tabríz in hope of (enjoying) the favour of the Inspector of Police.
  • آن غریب ممتحن از بیم وام  ** در ره آمد سوی آن دارالسلام 
  • The poor stranger, (who was) afflicted with fear on account of his debts, set out on the way to that Abode of Peace.
  • شد سوی تبریز و کوی گلستان  ** خفته اومیدش فراز گل ستان 
  • He went to Tabríz and the rose-garden district: his hope was reclining (luxuriously) on roses.
  • زد ز دارالملک تبریز سنی  ** بر امیدش روشنی بر روشنی 
  • From the glorious imperial city of Tabríz darted (beams of) light upon light (and shed radiance) on his hope.
  • جانش خندان شد از آن روضه‌ی رجال  ** از نسیم یوسف و مصر وصال 
  • His spirit was laughing for (joy in) that orchard of (noble) men and the fragrant breeze (blowing) from Joseph and the Egypt of union.
  • گفت یا حادی انخ لی ناقتی  ** جاء اسعادی و طارت فاقتی  3110
  • He cried, “O cameleer, let my camel kneel for me (to alight): my help is come and my need is flown.
  • ابرکی یا ناقتی طاب الامور  ** ان تبریزا مناخات الصدور 
  • Kneel down, O my camel! All goes well: verily, Tabríz is the place where princes alight (and abide).
  • اسرحی یا ناقتی حول الریاض  ** ان تبریزا لنا نعم المفاض 
  • Graze, O my camel, round the meadows: verily Tabríz is for us the most excellent source of bountifulness.
  • ساربانا بار بگشا ز اشتران  ** شهر تبریزست و کوی گلستان 
  • O camel-driver, unload the camels: ’tis the city of Tabríz and the district of the rose-garden.
  • فر فردوسیست این پالیز را  ** شعشعه‌ی عرشیست این تبریز را 
  • This garden hath the splendour of Paradise: this Tabríz hath the brilliance of Heaven.
  • هر زمانی نور روح‌انگیز جان  ** از فراز عرش بر تبریزیان  3115
  • At every moment of time joy-enkindling odours diffused by the Spirit (are floating down) from above the empyrean upon the inhabitants of Tabríz.”
  • چون وثاق محتسب جست آن غریب  ** خلق گفتندش که بگذشت آن حبیب 
  • When the poor stranger sought the Inspector's house, the people told him that the loved one had passed away.
  • او پریر از دار دنیا نقل کرد  ** مرد و زن از واقعه‌ی او روی‌زرد 
  • “The day before yesterday,” they said, “he removed from this world: (every) man and woman is pale (with grief) for the calamity that has overtaken him.
  • رفت آن طاوس عرشی سوی عرش  ** چون رسید از هاتفانش بوی عرش 
  • That celestial peacock went to Heaven, when the scent (intimation) of Heaven reached him from invisible messengers.
  • سایه‌اش گرچه پناه خلق بود  ** در نوردید آفتابش زود زود 
  • Although his shadow was the refuge of people (seeking protection), the Sun rolled it up very quickly.
  • راند او کشتی ازین ساحل پریر  ** گشته بود آن خواجه زین غم‌خانه سیر  3120
  • He pushed off his boat from this beach the day before yesterday: the Khwája had become sated with this house of sorrow.”
  • نعره‌ای زد مرد و بیهوش اوفتاد  ** گوییا او نیز در پی جان بداد 
  • The (poor) man shrieked and fell senseless: you would say that he too had given up the ghost (and followed) on the heels (of his friend).
  • پس گلاب و آب بر رویش زدند  ** همرهان بر حالتش گریان شدند 
  • Then they threw julep and water on his face: his fellow-travellers wept and bewailed his plight.
  • تا به شب بی‌خویش بود و بعد از آن  ** نیم مرده بازگشت از غیب جان 
  • He remained unconscious till nightfall, and then his soul returned, half-dead, from the Unseen.
  • باخبر شدن آن غریب از وفات آن محتسب و استغفار او از اعتماد بر مخلوق و تعویل بر عطای مخلوق و یاد نعمتهای حق کردنش و انابت به حق از جرم خود ثم الذین کفروا بربهم یعدلون 
  • How the poor stranger was informed of the Inspector's death and begged God to pardon him for having relied upon a created being and having rested his hopes upon the bounty of a created being; and how he remembered the blessings he had received from God, and turned to God and repented of his sin: “then those who disbelieve equal (Him with others).”
  • چون به هوش آمد بگفت ای کردگار  ** مجرمم بودم به خلق اومیدوار 
  • When he came to his senses, he said, “O Maker, I am a sinner: I was setting my hopes on (Thy) creatures.
  • گرچه خواجه بس سخاوت کرده بود  ** هیچ آن کفو عطای تو نبود  3125
  • Though the Khwája had shown great generosity, (yet) that was never a match for Thy bounty.
  • او کله بخشید و تو سر پر خرد  ** او قبا بخشید و تو بالا و قد 
  • He gave the cap, but Thou the head filled with intelligence; he gave the coat, but Thou the tall figure and stature (of its wearer).
  • او زرم داد و تو دست زرشمار  ** او ستورم داد و تو عقل سوار 
  • He gave me gold, but Thou the hand that counts gold; he gave me the beast for riding, but Thou the mind that rides it.
  • خواجه شمعم دادو تو چشم قریر  ** خواجه نقلم داد و تو طعمه‌پذیر 
  • The Khwája gave me the candle, but Thou the cool (bright and cheerful) eye; the Khwája gave me the dessert, but Thou the food-receiving (stomach).
  • او وظیفه داد و تو عمر و حیات  ** وعده‌اش زر وعده‌ی تو طیبات 
  • He gave me the stipend, but Thou life and animate existence; his promise was gold, but Thy promise the pure things (of the spirit).
  • او وثاقم داد و تو چرخ و زمین  ** در وثاقت او و صد چون او سمین  3130
  • He gave me a house, but Thou the sky and the earth: in Thy house he and a hundred like him (grow) fat.
  • زر از آن تست زر او نافرید  ** نان از آن تست نان از تش رسید 
  • Gold is Thine: he did not create gold. Bread is Thine: bread came to him from Thee.
  • آن سخا و رحم هم تو دادیش  ** کز سخاوت می‌فزودی شادیش 
  • Thou also gavest him generosity and pity, and his joy was increased by (showing) that generosity.
  • من مرورا قبله‌ی خود ساختم  ** قبله‌ساز اصل را انداختم 
  • I made him my qibla (object of desire): I let the original qibla-Maker fall (into neglect).”
  • ما کجا بودیم کان دیان دین  ** عقل می‌کارید اندر آب و طین 
  • Where were we when the Judge of Judgement (Day) was sowing reason in the water and clay (of Adam)?—
  • چون همی کرد از عدم گردون پدید  ** وین بساط خاک را می‌گسترید  3135
  • Since (’twas for us that) He was producing the sky from non-existence and spreading this carpet of earth,
  • ز اختران می‌ساخت او مصباح‌ها  ** وز طبایع قفل با مفتاح‌ها 
  • And making lamps of the stars, and of the (four) natural properties a lock together with the keys (to open it).
  • ای بسا بنیادها پنهان و فاش  ** مضمر این سقف کرد و این فراش 
  • Oh, how many structures hidden (from sight) and plain to see has He enclosed in this roof (heaven) and this carpet (earth)!
  • آدم اصطرلاب اوصاف علوست  ** وصف آدم مظهر آیات اوست 
  • Adam is the astrolabe of the attributes of (Divine) Sublimity: the nature of Adam is the theatre for His revelations.
  • هرچه در وی می‌نماید عکس اوست  ** هم‌چو عکس ماه اندر آب جوست 
  • Whatever appears in him (Adam) is the reflexion of Him, just as the moon is reflected in the water of the river.
  • بر صطرلابش نقوش عنکبوت  ** بهر اوصاف ازل دارد ثبوت  3140
  • The figures (cut) on the “spider” (uppermost tablet) on his astrolabe are there for the sake of (typifying) the Eternal Attributes,
  • تا ز چرخ غیب وز خورشید روح  ** عنکبوتش درس گوید از شروح 
  • In order that its “spider” may give lessons in exposition of the sky of the Unseen and the sun of the Spirit.
  • عنکبوت و این صطرلاب رشاد  ** بی‌منجم در کف عام اوفتاد 
  • Without a (spiritual) astronomer (to explain their significance), the “spider” and this astrolabe which guides aright fall (uselessly) into the hands of the vulgar.
  • انبیا را داد حق تنجیم این  ** غیب را چشمی بباید غیب‌بین 
  • God bestowed (knowledge of) this (spiritual) astronomy on the prophets: for (the mysteries of) the Unseen an eye that observes the Unseen is necessary.
  • در چه دنیا فتادند این قرون  ** عکس خود را دید هر یک چه درون 
  • These (worldly) generations fell into the well of the present world: every one saw in the well his own reflexion.
  • از برون دان آنچ در چاهت نمود  ** ورنه آن شیری که در چه شد فرود  3145
  • Know that what appears to you in the well is (really) from outside; else you are (like) the lion that plunged into the well (and was drowned).
  • برد خرگوشیش از ره کای فلان  ** در تگ چاهست آن شیر ژیان 
  • A hare led him astray, saying, “O such-and-such, this furious lion (thy rival) is at the bottom of the well.
  • در رو اندر چاه کین از وی بکش  ** چون ازو غالب‌تری سر بر کنش 
  • Go into the well and wreak vengeance on him: tear off his head, since thou art mightier than he.”
  • آن مقلد سخره‌ی خرگوش شد  ** از خیال خویشتن پر جوش شد 
  • That (blind) follower of authority was subjugated by the hare: he was filled with boiling (fury) by his own fancy.
  • او نگفت این نقش داد آب نیست  ** این به جز تقلیب آن قلاب نیست 
  • He did not say, “This image is not produced by the water: this is not (produced) by anything except the changing activity of the (Divine) Changer.”
  • تو هم از دشمن چو کینی می‌کشی  ** ای زبون شش غلط در هر ششی  3150
  • So when you, O slave to the six (directions), wreak vengeance on your enemy you are in error concerning all the six.
  • آن عداوت اندرو عکس حقست  ** کز صفات قهر آنجا مشتقست 
  • That enmity in him (your enemy) is reflected from God, for it is derived from the (Divine) attributes of Wrath (which are manifested) there;
  • وآن گنه در وی ز جنس جرم تست  ** باید آن خو را ز طبع خویش شست 
  • And that sin in him is homogeneous with your sin: you must wash that (evil) disposition out of your own nature.
  • خلق زشتت اندرو رویت نمود  ** که ترا او صفحه‌ی آیینه بود 
  • Your evil character showed itself to you in him because he was (like) the surface of a mirror to you.
  • چونک قبح خویش دیدی ای حسن  ** اندر آیینه بر آیینه مزن 
  • When you have seen your ugliness in the mirror, O Hasan, do not strike (a blow) at the mirror!