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3
3494-3543

  • آن یکی یاری پیمبر را بگفت ** که منم در بیعها با غبن جفت
  • A certain friend said to the Prophet, “I am always being swindled in commerce.
  • مکر هر کس کو فروشد یا خرد ** همچو سحرست و ز راهم می‌برد 3495
  • The deceit of every one who sells or buys is like magic and leads me off the track.”
  • گفت در بیعی که ترسی از غرار ** شرط کن سه روز خود را اختیار
  • He (the Prophet) said, “When thou art afraid of being duped in a commercial transaction, stipulate (that thou shalt have) for thyself three days (in which) to choose,
  • که تانی هست از رحمان یقین ** هست تعجیلت ز شیطان لعین
  • For deliberation is assuredly from the Merciful (God); thy haste is from the accursed Devil.”
  • پیش سگ چون لقمه نان افکنی ** بو کند آنگه خورد ای معتنی
  • When you throw a morsel of bread to a dog, he (first) smells, then he eats, O careful one.
  • او ببینی بو کند ما با خرد ** هم ببوییمش به عقل منتقد
  • He smells with the nose, we too (who are endowed) with wisdom smell it (the object submitted to us) with the purified intelligence.
  • با تانی گشت موجود از خدا ** تابه شش روز این زمین و چرخها 3500
  • This earth and the (heavenly) spheres were brought into existence by God with deliberation (extending) to six days;
  • ورنه قادر بود کو کن فیکون ** صد زمین و چرخ آوردی برون
  • Otherwise, He was able—“Be, and it is”—to bring forth a hundred earths and heavens (from non-existence).
  • آدمی را اندک اندک آن همام ** تا چهل سالش کند مرد تمام
  • Little by little till forty years (of age) that Potentate makes the human being a complete man,
  • گرچه قادر بود کاندر یک نفس ** از عدم پران کند پنجاه کس
  • Although He was able in a single moment to set flying (raise up) fifty persons from non-existence.
  • عیسی قادر بود کو از یک دعا ** بی توقف بر جهاند مرده را
  • Jesus by means of one prayer was able to make the dead spring up (to life) without delay:
  • خالق عیسی بنتواند که او ** بی توقف مردم آرد تو بتو 3505
  • Is the Creator of Jesus unable, without delay, to bring (full-grown) men in manifold succession (into existence)?
  • این تانی از پی تعلیم تست ** که طلب آهسته باید بی سکست
  • This deliberation is for the purpose of teaching you that you must seek (God) slowly without (any) break.
  • جو یکی کوچک که دایم می‌رود ** نه نجس گردد نه گنده می‌شود
  • A little rivulet which is moving continually does not become defiled or grow fetid.
  • زین تانی زاید اقبال و سرور ** این تانی بیضه دولت چون طیور
  • From this deliberation are born felicity and joy: this deliberation is the egg, fortune is like the birds (hatched from the egg).
  • مرغ کی ماند به بیضه‌ای عنید ** گرچه از بیضه همی آید پدید
  • How should the bird resemble the egg, O obstinate one, though it is produced from the egg?
  • باش تا اجزای تو چون بیضه‌ها ** مرغها زایند اندر انتها 3510
  • Wait till your limbs, like eggs, hatch birds ultimately (at the Resurrection)!
  • بیضه‌ی مار ارچه ماند در شبه ** بیضه گنجشک را دورست ره
  • Though the serpent's egg resembles the sparrow's egg in (outward) likeness, the distance (between them) is far.
  • دانه‌ی آبی به دانه سیب نیز ** گرچه ماند فرقها دان ای عزیز
  • Again, though the seed of the quince resembles the seed of the apple, recognise the differences, O honoured (sir).
  • برگها هم‌رنگ باشد در نظر ** میوه‌ها هر یک بود نوعی دگر
  • Leaves are of the same colour to look at, (but) fruits, every one, are of a diverse sort.
  • برگهای جسمها ماننده‌اند ** لیک هر جانی بریعی زنده‌اند
  • The leaves, (namely) the bodies, are similar, but every soul lives with a (different) produce (which it yields).
  • خلق در بازار یکسان می‌روند ** آن یکی در ذوق و دیگر دردمند 3515
  • In the bazaar the people go (about their business) all alike, (but) one is in glee and another sorrowful.
  • همچنان در مرگ یکسان می‌رویم ** نیم در خسران و نیمی خسرویم
  • Even so in death: we go all alike, (but) half of us are losers and (the other) half are (fortunate as) emperors.
  • وفات یافتن بلال رضی الله عنه با شادی
  • How Bilál, may God be well-pleased with him, died rejoicing.
  • چون بلال از ضعف شد همچون هلال ** رنگ مرگ افتاد بر روی بلال
  • When Bilál from weakness became (thin) as the new-moon, the hue of death fell upon Bilál's face.
  • جفت او دیدش بگفتا وا حرب ** پس بلالش گفت نه نه وا طرب
  • His wife saw him (in this state) and cried, “Oh, sorrow!” Then Bilál said to her, “Nay, nay! (Say), ‘Oh, joy!’
  • تا کنون اندر حرب بودم ز زیست ** تو چه دانی مرگ چون عیشست و چیست
  • Until now I have been in sorrow from living: how shouldst thou know how delightful death is, and what it is (in reality)?”
  • این همی گفت و رخش در عین گفت ** نرگس و گلبرگ و لاله می‌شکفت 3520
  • He was saying this, and at the very moment of saying it his countenance was blooming with narcissi, rose-leaves, and red anemones.
  • تاب رو و چشم پر انوار او ** می گواهی داد بر گفتار او
  • The glow of his face and his eye full of radiance were giving testimony to (the truth of) his words.
  • هر سیه دل می سیه دیدی ورا ** مردم دیده سیاه آمد چرا
  • Every black-hearted one was regarding him as black (and despising him); (but) why is the man (pupil) of the eye black?
  • مردم نادیده باشد رو سیاه ** مردم دیده بود مرآت ماه
  • The man (spiritually) blind is black-faced, (but) the Man of the (inward) eye (the Seer) is the mirror for the Moon.
  • خود کی بیند مردم دیده‌ی ترا ** در جهان جز مردم دیده‌فزا
  • Who in the world, indeed, sees the man of your (inward) eye except the Man of piercing sight?
  • چون به غیر مردم دیده‌ش ندید ** پس به غیر او کی در رنگش رسید 3525
  • Since none but the Man of the eye beheld it, who, then, but he attained to (knowledge of) its (essential) colour?
  • پس جز او جمله مقلد آمدند ** در صفات مردم دیده بلند
  • Therefore all except him (the Seer) are imitators (without immediate knowledge) in regard to the attributes of the sublime man of the eye.
  • گفت جفتش الفراق ای خوش‌خصال ** گفت نه نه الوصالست الوصال
  • His (Bilál's) wife said to him, “(This is) the parting, O man of goodly qualities.” “Nay, nay,” said he, “’tis the union, the union (with God).”
  • گفت جفت امشب غریبی می‌روی ** از تبار و خویش غایب می‌شوی
  • The wife said, “To-night thou wilt go to a strange country, thou wilt become absent from thy family and kindred.”
  • گفت نه نه بلک امشب جان من ** می‌رسد خود از غریبی در وطن
  • “Nay, nay,” he replied; “contrariwise, to-night in sooth from a strange country my spirit is coming home.”
  • گفت رویت را کجا بینیم ما ** گفت اندر حلقه‌ی خاص خدا 3530
  • She said, “Where shall we behold thy face?” He answered, “In God's chosen circle.”
  • حلقه‌ی خاصش به تو پیوسته است ** گر نظر بالا کنی نه سوی پست
  • His chosen circle adjoins you, if you look upward, not downward.
  • اندر آن حلقه ز رب العالمین ** نور می‌تابد چو در حلقه نگین
  • In that circle the Light from the Lord of created beings is gleaming like the bezel in the circle (of the seal-ring).
  • گفت ویران گشت این خانه دریغ ** گفت اندر مه نگر منگر به میغ
  • “Alas,” she said, “this house has been ruined.” “Look on the moon,” said he, “do not look on the cloud.
  • کرد ویران تا کند معمورتر ** قومم انبه بود و خانه مختصر
  • He has ruined it in order that He may make it more flourishing: my kinsfolk were numerous and the house was (too) small.
  • حکمت ویران شدن تن به مرگ
  • The (Divine) wisdom in ruining the body by death.
  • من چو آدم بودم اول حبس کرب ** پر شد اکنون نسل جانم شرق و غرب 3535
  • Formerly, like Adam, I was imprisoned in grief; now East and West are filled with my spirit's progeny.
  • من گدا بودم درین خانه چو چاه ** شاه گشتم قصر باید بهر شاه
  • I was a beggar in this dungeon-like house; (now) I have become a king: a palace is needed for a king.”
  • قصرها خود مر شهان را مانسست ** مرده را خانه و مکان گوری بسست
  • Truly, palaces are the place for (spiritual) kings to take their pleasure in; for him that is (spiritually) dead a grave is a sufficient house and dwelling.
  • انبیا را تنگ آمد این جهان ** چون شهان رفتند اندر لامکان
  • To the prophets this world seemed narrow: like kings, they went into (the world of) spacelessness.
  • مردگان را این جهان بنمود فر ** ظاهرش زفت و به معنی تنگ بر
  • To the (spiritually) dead this world appears splendid: its external (aspect) is large, but in reality it is narrow.
  • گر نبودی تنگ این افغان ز چیست ** چون دو تا شد هر که در وی بیش زیست 3540
  • If it were not narrow, for what reason is this lamentation? Why has every one become (more) doubled (bowed with affliction) the more he lived in it?
  • در زمان خواب چون آزاد شد ** زان مکان بنگر که جان چون شاد شد
  • When during the time of sleep the spirit is freed (from this world), behold how it rejoices in that place (to which it goes)!
  • ظالم از ظلم طبیعت باز رست ** مرد زندانی ز فکر حبس جست
  • The wicked man is (then) delivered from the wickedness of his nature, the prisoner escapes from thoughts of confinement.
  • این زمین و آسمان بس فراخ ** سخت تنگ آمد به هنگام مناخ
  • This very wide earth and heaven becomes exceedingly narrow at the time of lying down (to sleep).