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3
1426-1475

  • صوفی ابن الوقت باشد در منال ** لیک صافی فارغست از وقت و حال
  • In respect of gaining (the 'state'), the Súfí is “the son of the time,” but the pure one (sáfí) is unconcerned with “time” and “state.”

  • حالها موقوف عزم و رای او ** زنده از نفخ مسیح‌آسای او
  • “States” are dependent on his decision and judgement; (they are) vivified by his Messiah-like breath.

  • عاشق حالی نه عاشق بر منی ** بر امید حال بر من می‌تنی
  • “Thou art in love with thy ‘state,’ thou art not in love with me; thou art attached to me in the hope of (experiencing) the ‘state.’”

  • آنک یک دم کم دمی کامل بود ** نیست معبود خلیل آفل بود
  • He that at one moment is deficient and at another moment perfect is not He that was worshipped by Khalíl (Abraham): he is one that sinks;

  • وانک آفل باشد و گه آن و این ** نیست دلبر لا احب افلین 1430
  • And he that is liable to sink and is now that and (now) this is not the (true) beloved: “I love not them that sink.”

  • آنک او گاهی خوش و گه ناخوشست ** یک زمانی آب و یک دم آتشست
  • He that is now pleasing and now unpleasing, at one time water and at one moment fire,

  • برج مه باشد ولیکن ماه نه ** نقش بت باشد ولی آگاه نه
  • May be the mansion of the Moon, but he is not the Moon; he may be the picture of the Adored One, but he is not conscious.

  • هست صوفی صفاجو ابن وقت ** وقت را همچون پدر بگرفته سخت
  • The Súfí that seeks purity is ‘the son of the time’: he has clasped the ‘time’ tightly as (though it were) his father.

  • هست صافی غرق عشق ذوالجلال ** ابن کس نه فارغ از اوقات و حال
  • The pure one (sáfí) is plunged in love of the Glorious (God); he is not the son of any one, (he is) free from ‘times’ and ‘states’—

  • غرقه‌ی نوری که او لم یولدست ** لم یلد لم یولد آن ایزدست 1435
  • Plunged in the Light which is unbegotten: (the description) He neither begetteth nor is He begotten belongs to God (alone).

  • رو چنین عشقی بجو گر زنده‌ای ** ورنه وقت مختلف را بنده‌ای
  • Go, seek a love like this, if thou art (spiritually) alive; otherwise, thou art a slave to the changing “time.”

  • منگر اندر نقش زشت و خوب خویش ** بنگر اندر عشق و در مطلوب خویش
  • Do not regard thy ugly or beauteous form; regard Love and the object of thy search.

  • منگر آنک تو حقیری یا ضعیف ** بنگر اندر همت خود ای شریف
  • Do not regard the fact that thou art despicable or infirm; look upon thy aspiration, O noble one.

  • تو به هر حالی که باشی می‌طلب ** آب می‌جو دایما ای خشک‌لب
  • In whatsoever state thou be, keep searching; O thou with dry lip, always be seeking the water,

  • کان لب خشکت گواهی می‌دهد ** کو بخر بر سر منبع رسد 1440
  • For that dry lip of thine gives evidence that at last it will reach the springhead.

  • خشکی لب هست پیغامی ز آب ** که بمات آرد یقین این اضطراب
  • Dryness of lip is a message from the water (to say) that this agitation (anxious search) will certainly bring thee to the water,

  • کین طلب‌کاری مبارک جنبشیست ** این طلب در راه حق مانع کشیست
  • For this seeking is a blessed motion; this search is a killer of obstacles on the Way to God.

  • این طلب مفتاح مطلوبات تست ** این سپاه و نصرت رایات تست
  • This search is the key to the things sought by thee; this (search) is thy army and the victory of thy banners.

  • این طلب همچون خروسی در صیاح ** می‌زند نعره که می‌آید صباح
  • This search is like a cock crowing and proclaiming that the dawn is at hand.

  • گرچه آلت نیستت تو می‌طلب ** نیست آلت حاجت اندر راه رب 1445
  • Although thou hast no equipment, do thou be ever seeking: equipment is not necessary on the Way of the Lord.

  • هر که را بینی طلب‌کار ای پسر ** یار او شو پیش او انداز سر
  • Whomsoever thou seest engaged in search, O son, become his friend and cast thy head before him,

  • کز جوار طالبان طالب شوی ** وز ظلال غالبان غالب شوی
  • For through being the neighbour of the seekers thou (thyself) wilt become a seeker, and from the shadows (protection) of the conquerors thou (thyself) wilt become a conqueror.

  • گر یکی موری سلیمانی بجست ** منگر اندر جستن او سست سست
  • If an ant has sought (to attain) the rank of Solomon, do not look languidly (contemptuously) on its quest.

  • هرچه داری تو ز مال و پیشه‌ای ** نه طلب بود اول و اندیشه‌ای
  • Everything that thou hast of wealth and (skill in) a handicraft (or profession)— was it not at first a quest and a thought?

  • حکایت آن شخص کی در عهد داود شب و روز دعا می‌کرد کی مرا روزی حلال ده بی رنج
  • Story of the person who in the time of David, on whom be peace, used to pray night and day, crying, “Give me a lawful livelihood without trouble (on my part).”

  • آن یکی در عهد داوود نبی ** نزد هر دانا و پیش هر غبی 1450
  • In the time of the prophet David a certain man, beside every sage and before every simpleton,

  • این دعا می‌کرد دایم کای خدا ** ثروتی بی رنج روزی کن مرا
  • Used always to utter this prayer: “O God, bestow on me riches without trouble!

  • چون مرا تو آفریدی کاهلی ** زخم‌خواری سست‌جنبی منبلی
  • Since Thou hast created me a lazybones, a receiver of blows, a slow mover, a sluggard,

  • بر خران پشت‌ریش بی‌مراد ** بار اسپان و استران نتوان نهاد
  • One cannot place on sore-backed luckless asses the load carried by horses and mules.

  • کاهلم چون آفریدی ای ملی ** روزیم ده هم ز راه کاهلی
  • Inasmuch as Thou, O perfect One, hast created me lazy, do Thou accordingly give me the daily bread by the way of laziness.

  • کاهلم من سایه‌ی خسپم در وجود ** خفتم اندر سایه‌ی این فضل و جود 1455
  • I am lazy and sleeping in the shade in (the world of) existence: I sleep in the shade of this Bounty and Munificence.

  • کاهلان و سایه‌خسپان را مگر ** روزیی بنوشته‌ای نوعی دگر
  • Surely for them that are lazy and sleeping in the shade Thou hast prescribed a livelihood in another fashion.

  • هر که را پایست جوید روزیی ** هر که را پا نیست کن دلسوزیی
  • Every one that has a foot (power to move) seeks a livelihood: do Thou show some pity towards every one that has no foot.

  • رزق را می‌ران به سوی آن حزین ** ابر را باران به سوی هر زمین
  • Send the daily bread to that sorrowful one: cause the cloud to rain in the direction of every land.

  • چون زمین را پا نباشد جود تو ** ابر را راند به سوی او دوتو
  • Since the land has no foot, Thy munificence drives the clouds doubly towards it.

  • طفل را چون پا نباشد مادرش ** آید و ریزد وظیفه بر سرش 1460
  • Since the babe has no foot (means of seeking nutriment), its mother comes and pours the ration (of milk) upon it.

  • روزیی خواهم بناگه بی تعب ** که ندارم من ز کوشش جز طلب
  • I crave a daily portion (that is bestowed) suddenly without fatigue (on my part), for I have naught of endeavour except the seeking.”

  • مدت بسیار می‌کرد این دعا ** روز تا شب شب همه شب تا ضحی
  • Thus was he praying for a long time, (all) day until night and all night until morning.

  • خلق می‌خندید بر گفتار او ** بر طمع‌خامی و بر بیگار او
  • The people were laughing at his words, at the folly of his hope, and at his contention,

  • که چه می‌گوید عجب این سست‌ریش ** یا کسی دادست بنگ بیهشیش
  • Saying, “Marvellous! What is he saying—this idiot? Or has some one given him beng (that is the cause) of senselessness?

  • راه روزی کسب و رنجست و تعب ** هر کسی را پیشه‌ای داد و طلب 1465
  • The way of (getting) daily bread is work and trouble and fatigue; He (God) hath given every one a handicraft and (the capacity for) seeking (a livelihood):

  • اطلبوا الارزاق فی اسبابها ** ادخلو الاوطان من ابوابها
  • ‘Seek ye your daily portions in the means thereof: enter your dwellings by their doors.’

  • شاه و سلطان و رسول حق کنون ** هست داود نبی ذو فنون
  • At present the King and ruler and messenger of God is the prophet David, one endowed with many accomplishments.

  • با چنان عزی و نازی کاندروست ** که گزیدستش عنایتهای دوست
  • Notwithstanding such glory and pride as is in him, forasmuch as the favours of the Friend have chosen him out—

  • معجزاتش بی شمار و بی عدد ** موج بخشایش مدد اندر مدد
  • His miracles are countless and innumerable, the waves of his bounty are tide upon tide:

  • هیچ کس را خود ز آدم تا کنون ** کی بدست آواز صد چون ارغنون 1470
  • When has any one, even from Adam till now, had a hundred (melodious) voices like an organ,

  • که بهر وعظی بمیراند دویست ** آدمی را صوت خوبش کرد نیست
  • Which at every preaching causes (people) to die? His beautiful voice made two hundred human beings non-existent.

  • شیر و آهو جمع گردد آن زمان ** سوی تذکیرش مغفل این از آن
  • At that time the lion and the deer unite (in turning) towards his exhortation, the one oblivious of the other;

  • کوه و مرغان هم‌رسایل با دمش ** هردو اندر وقت دعوت محرمش
  • The mountains and the birds are accompanying his breath (voice), both are his confidants in the hour of his calling (unto God);

  • این و صد چندین مرورا معجزات ** نور رویش بی جهان و در جهات
  • These and a hundred times as many miracles are (vouchsafed) to him; the light of his countenance is (both) transcendent and immanent—

  • با همه تمکین خدا روزی او ** کرده باشد بسته اندر جست و جو 1475
  • Notwithstanding all (this) majesty, God must have made his livelihood to be bound up with seeking and endeavour.