English    Türkçe    فارسی   

1
1460-1484

  • So that thou mayst understand those riddles of His, so that thou mayst apprehend (both) the secret sign and the open. 1460
  • تا کنی فهم آن معماهاش را ** تا کنی ادراک رمز و فاش را

  • Then the spiritual ear becomes the place where wahy (inspiration) descends. What is wahy? A speech hidden from sense-perception.
  • پس محل وحی گردد گوش جان ** وحی چه بود گفتنی از حس نهان‌‌

  • The spiritual ear and eye are other than this sense-perception, the ear of (discursive) reason and the ear of opinion are destitute of this (inspiration).
  • گوش جان و چشم جان جز این حس است ** گوش عقل و گوش ظن زین مفلس است‌‌

  • The word “compulsion” (jabr) made me impatient (uncontrollable) for love's sake, while it confined in (the prison of) compulsion him who is not a lover.
  • لفظ جبرم عشق را بی‌‌صبر کرد ** و آن که عاشق نیست حبس جبر کرد

  • This is union with God, and it is not compulsion: this is the shining forth of the moon, this is not a cloud.
  • این معیت با حق است و جبر نیست ** این تجلی مه است این ابر نیست‌‌

  • And if this be compulsion, it is not the compulsion of (suffered by) the vulgar: it is not the compulsion of (exerted by) the evil-commanding self-willed (soul). 1465
  • ور بود این جبر جبر عامه نیست ** جبر آن اماره‌‌ی خودکامه نیست‌‌

  • O son, (only) they know (the real meaning of) compulsion in whose hearts God has opened the sight (of the spiritual eye).
  • جبر را ایشان شناسند ای پسر ** که خدا بگشادشان در دل بصر

  • To them the unseen and the future became manifest; to them recollection of the past became naught.
  • غیب و آینده بر ایشان گشت فاش ** ذکر ماضی پیش ایشان گشت لاش‌‌

  • Their freewill and compulsion is different (from that of ordinary men): in oyster-shells drops (of rain) are pearls.
  • اختیار و جبر ایشان دیگر است ** قطره‌‌ها اندر صدفها گوهر است‌‌

  • Outside (of the shell) it is a drop of water, small or great, (but) within the shell it is a small or big pearl.
  • هست بیرون قطره‌‌ی خرد و بزرگ ** در صدف آن در خرد است و سترگ‌‌

  • Those persons have the nature of the muskdeer's gland: externally they are (as) blood, while within them is the fragrance of musk. 1470
  • طبع ناف آهو است آن قوم را ** از برون خون و درونشان مشکها

  • Do not say, “This substance externally is blood: how should it become a musky perfume when it goes into the gland?”
  • تو مگو کاین مایه بیرون خون بود ** چون رود در ناف مشکی چون شود

  • Do not say, “This copper externally was despicable: how should it assume nobility in the heart (midst) of the elixir?”
  • تو مگو کاین مس برون بد محتقر ** در دل اکسیر چون گیرد گهر

  • In thee (the matter of) freewill and compulsion was a (mere) fancy, (but) when it went into them it became the light of (Divine) Majesty.
  • اختیار و جبر در تو بد خیال ** چون در ایشان رفت شد نور جلال‌‌

  • When bread is (wrapped) in the tablecloth it is the inanimate thing (so-called), (but) in the human body it becomes the glad spirit (of life).
  • نان چو در سفره ست باشد آن جماد ** در تن مردم شود او روح شاد

  • It does not become transmuted in the heart of (within) the table-cloth: the (animal) soul transmutes it with (the water of) Salsabíl. 1475
  • در دل سفره نگردد مستحیل ** مستحیلش جان کند از سلسبیل‌‌

  • O thou who readest aright, such is the power of the soul: what, then, must be the power of that Soul of soul?
  • قوت جان است این ای راست خوان ** تا چه باشد قوت آن جان جان‌‌

  • The piece of flesh which is Man, endowed witrh intelligence and soul, cleaves the mountain by means of sea (water-channel) and mine.
  • گوشت پاره‌‌ی آدمی با عقل و جان ** می‌‌شکافد کوه را با بحر و کان‌‌

  • The strength of the mountain-riving soul is (shown in) the splitting of rocks; the strength of the Soul of soul in the moon was split asunder.
  • زور جان کوه کن شق حجر ** زور جان جان در انشق القمر

  • If the heart should open the lid of the wallet of (this) mystery, the soul would rush (in rapture) towards the highest heaven.
  • گر گشاید دل سر انبان راز ** جان به سوی عرش سازد ترک تاز

  • How Adam imputed that fault (which he had committed) to himself, saying, “O Lord, we have done wrong,” and how Iblís imputed his own sin to God, saying, “Because Thou hast seduced me.”
  • اضافت کردن آدم آن زلت را به خویشتن که ربنا ظلمناو اضافت کردن ابلیس گناه خود را به خدا که بما أغويتنی

  • Consider both the action of God and our action. Regard our action as existent. This is manifest. 1480
  • کرد حق و کرد ما هر دو ببین ** کرد ما را هست دان پیداست این‌‌

  • If the action of created beings be not in the midst (obviously existent), then say not to any one, “Why have you acted thus?
  • گر نباشد فعل خلق اندر میان ** پس مگو کس را چرا کردی چنان‌‌

  • The creative act of God brings our actions into existence: our actions are the effects of the creative act of God.
  • خلق حق افعال ما را موجد است ** فعل ما آثار خلق ایزد است‌‌

  • A rational being perceives either the letter (the outer sign) or the (inner) purpose (the spirit): how should he comprehend two accidents at once?
  • ناطقی یا حرف بیند یا غرض ** کی شود یک دم محیط دو عرض‌‌

  • If he goes (turns his mind) to the spirit, he becomes unheedful of the letter: no eye sees forward and backward at the same moment.
  • گر به معنی رفت شد غافل ز حرف ** پیش و پس یک دم نبیند هیچ طرف‌‌