English    Türkçe    فارسی   

2
1737-1761

  • And if these words of yours are (meant) for His servant, of whom God said, ‘He is I and I myself am he’;
  • ور برای بنده‏ش است این گفت‏وگو ** آن که حق گفت او من است و من خود او

  • (For him) of whom He (God) said, ‘Verily, I was sick and thou didst not visit Me,’ (that is), ‘I became ill, not he (the sick man) alone’;
  • آن که گفت انی مرضت لم تعد ** من شدم رنجور او تنها نشد

  • (For him) who has become seeing by Me and hearing by Me— this (talk of yours) is foolish nonsense even in regard to that servant.
  • آن که بی‏یسمع و بی‏یبصر شده ست ** در حق آن بنده این هم بی‏هده ست‏

  • To speak irreverently to one chosen of God causes the heart (spirit) to perish and keeps the page (record) black. 1740
  • بی‏ادب گفتن سخن با خاص حق ** دل بمیراند سیه دارد ورق‏

  • If you should call a man ‘Fátima’—though men and women are all of one kind—
  • گر تو مردی را بخوانی فاطمه ** گر چه یک جنسند مرد و زن همه‏

  • He will seek to murder you, so far as it is possible (for him), albeit he is good-natured and forbearing and quiet.
  • قصد خون تو کند تا ممکن است ** گر چه خوش خو و حلیم و ساکن است‏

  • (The name) Fátima is (a term of) praise in regard to women, (but) if you address it to a man, ’tis (like) the blow of a spearhead.
  • فاطمه مدح است در حق زنان ** مرد را گویی بود زخم سنان‏

  • Hand and foot are (terms of) praise in relation to us; in relation to the holiness of God they are pollution.
  • دست و پا در حق ما استایش است ** در حق پاکی حق آلایش است‏

  • (The words) He begat not, He was not begotten are appropriate to Him: He is the Creator of begetter and begotten. 1745
  • لم یلد لم یولد او را لایق است ** والد و مولود را او خالق است‏

  • Birth is the attribute of everything that is (a) body: whatever is born is on this side of the river,
  • هر چه جسم آمد ولادت وصف اوست ** هر چه مولود است او زین سوی جوست‏

  • Because it is of (the world of) becoming and decay and (is) contemptible: it is originated and certainly requires an Originator.”
  • ز انکه از کون و فساد است و مهین ** حادث است و محدثی خواهد یقین‏

  • He (the shepherd) said, “O Moses, thou hast closed my mouth and thou hast burned my soul with repentance.”
  • گفت ای موسی دهانم دوختی ** و ز پشیمانی تو جانم سوختی‏

  • He rent his garment and heaved a sigh, and hastily turned his head towards a desert and went (his way).
  • جامه را بدرید و آهی کرد تفت ** سر نهاد اندر بیابانی و رفت‏

  • How the high God rebuked Moses, on whom be peace, on account of the shepherd.
  • عتاب کردن حق تعالی با موسی علیه السلام از بهر آن شبان‏

  • A revelation came to Moses from God—“Thou hast parted My servant from Me. 1750
  • وحی آمد سوی موسی از خدا ** بنده‏ی ما را ز ما کردی جدا

  • Didst thou come (as a prophet) to unite, or didst thou come to sever?
  • تو برای وصل کردن آمدی ** نی برای فصل کردن آمدی‏

  • So far as thou canst, do not set foot in separation: of (all) things the most hateful to Me is divorce.
  • تا توانی پا منه اندر فراق ** أبغض الأشیاء عندی الطلاق‏

  • I have bestowed on every one a (special) way of acting: I have given to every one a (peculiar) form of expression.
  • هر کسی را سیرتی بنهاده‏ام ** هر کسی را اصطلاحی داده‏ام‏

  • In regard to him it is (worthy of) praise, and in regard to thee it is (worthy of) blame: in regard to him honey, and in regard to thee poison.
  • در حق او مدح و در حق تو ذم ** در حق او شهد و در حق تو سم‏

  • I am independent of all purity and impurity, of all slothfulness and alacrity (in worshipping Me). 1755
  • ما بری از پاک و ناپاکی همه ** از گران جانی و چالاکی همه‏

  • I did not ordain (Divine worship) that I might make any profit; nay, but that I might do a kindness to (My) servants.
  • من نکردم امر تا سودی کنم ** بلکه تا بر بندگان جودی کنم‏

  • In the Hindoos the idiom of Hind (India) is praiseworthy; in the Sindians the idiom of Sind is praiseworthy.
  • هندوان را اصطلاح هند مدح ** سندیان را اصطلاح سند مدح‏

  • I am not sanctified by their glorification (of Me); ’tis they that become sanctified and pearl-scattering (pure and radiant).
  • من نگردم پاک از تسبیحشان ** پاک هم ایشان شوند و در فشان‏

  • I look not at the tongue and the speech; I look at the spirit and the state (of feeling).
  • ما زبان را ننگریم و قال را ** ما روان را بنگریم و حال را

  • I gaze into the heart (to see) whether it be lowly, though the words uttered be not lowly, 1760
  • ناظر قلبیم اگر خاشع بود ** گر چه گفت لفظ ناخاضع رود

  • Because the heart is the substance, speech (only) the accident; so the accident is subservient, the substance is the (real) object.
  • ز انکه دل جوهر بود گفتن عرض ** پس طفیل آمد عرض جوهر غرض‏