English    Türkçe    فارسی   

2
3423-3472

  • If the (whole) world be filled to the brim with blood, how should the servant of God drink aught but what is hallowed?
  • گر شود عالم پر از خون مال مال ** کی خورد بنده‏ی خدا الا حلال‏

  • How ‘Á’isha—may God be well-pleased with her!—said to Mustafá (Mohammed), on whom be peace, “Thou performest the prayer anywhere, without a prayer-carpet. How is that?”
  • گفتن عایشه مصطفی را علیه السلام که تو بی‏مصلا به هر جا نماز می‏کنی چون است‏

  • One day ‘Á’isha said to the Prophet, “O Messenger of Allah, openly and secretly
  • عایشه روزی به پیغمبر بگفت ** یا رسول الله تو پیدا و نهفت‏

  • Thou performest a prayer in whatever place thou mayst find, (even whilst) unclean and low (people) are running about in the house; 3425
  • هر کجا یابی نمازی می‏کنی ** می‏دود در خانه ناپاک و دنی‏

  • Although thou knowest that any dirty child makes unclean every place he comes to."
  • مستحاضه و طفل و آلوده‏ی پلید ** کرد مستعمل به هر جا که رسید

  • The Prophet said, “Know that God makes impure (things) pure for the (spiritually) great.
  • گفت پیغمبر که از بهر مهان ** حق نجس را پاک گرداند بدان‏

  • On that account the grace of God has made my place of worship to be pure (everywhere, even) up to the seventh tier (of Heaven).”
  • سجده‏گاهم را از آن رو لطف حق ** پاک گردانید تا هفتم طبق‏

  • Beware and beware! Cease from envying the (spiritual) kings, else you will become a devil in the world.
  • هان و هان ترک حسد کن با شهان ** ور نه ابلیسی شوی اندر جهان‏

  • For if he drink poison, it turns to honey; (but) if you eat honey, it is poison (to you); 3430
  • کاو اگر زهری خورد شهدی شود ** تو اگر شهدی خوری زهری بود

  • For he has been changed, and his action has been changed: he has become the Grace (of God), and every fire in him has been turned into Light.
  • کاو بدل گشت و بدل شد کار او ** لطف گشت و نور شد هر نار او

  • The abábíl (swifts) had the power of God (in them); else, how should a bird kill an elephant?
  • قوت حق بود مر بابیل را ** ور نه مرغی چون کشد مر پیل را

  • A number of little birds broke an (entire) army—so that you may know that that strength is from God.
  • لشکری را مرغکی چندی شکست ** تا بدانی کان صلابت از حق است‏

  • If temptation of this kind come to you, go, read the Súra concerning the Possessors of the Elephant.
  • گر تو را وسواس آید زین قبیل ** رو بخوان تو سوره‏ی اصحاب فیل‏

  • And if you contend and engage in rivalry with him (the saint), deem me an infidel if you save your head from them. 3435
  • ور کنی با او مری و همسری ** کافرم دان گر تو ز ایشان سر بری‏

  • How the mouse pulled (the rope attached to) the camel's nose-ring and became self conceited.
  • کشیدن موش مهار شتر را و متعجب شدن موش در خود

  • A little mouse caught in his forelegs a camel's leading-rope and from emulation went off (with it).
  • موشکی در کف مهار اشتری ** در ربود و شد روان او از مری‏

  • By reason of the readiness with which the camel set out along with him, the mouse was duped into thinking himself a hero.
  • اشتر از چستی که با او شد روان ** موش غره شد که هستم پهلوان‏

  • The ray of his thought struck the camel. He (the camel) said (aside), “I will show thee (presently)! Enjoy thyself!”
  • بر شتر زد پرتو اندیشه‏اش ** گفت بنمایم ترا تو باش خوش‏

  • (All went well) till he (the mouse) came to the bank of a great river, at which any lion or wolf would have lost heart.
  • تا بیامد بر لب جوی بزرگ ** کاندر او گشتی زبون پیل سترگ‏

  • There the mouse stopped and became paralysed. The camel said, “O my companion o’er hill and plain, 3440
  • موش آن جا ایستاد و خشک گشت ** گفت اشتر ای رفیق کوه و دشت‏

  • What is this standing still (for)? Why art thou dismayed? Step (forward) like a man! Go into the river!
  • این توقف چیست حیرانی چرا ** پا بنه مردانه اندر جو در آ

  • Thou art my guide and leader: don't halt midway and be dumbfounded!”
  • تو قلاووزی و پیش آهنگ من ** در میان ره مباش و تن مزن‏

  • He (the mouse) said, “This is a huge and deep river: I am afraid of being drowned, O comrade.”
  • گفت این آب شگرف است و عمیق ** من همی‏ترسم ز غرقاب ای رفیق‏

  • Said the camel, “Let me see the limit (depth) of the water,” and he quickly set foot in it.
  • گفت اشتر تا ببینم حد آب ** پا در او بنهاد آن اشتر شتاب‏

  • “The water,” he said, “is (only) up to the knee. O blind mouse, wherefore didst thou become dismayed and lose thy wits?” 3445
  • گفت تا زانوست آب ای کور موش ** از چه حیران گشتی و رفتی ز هوش‏

  • He (the mouse) replied, “It is (as) an ant to you, but to me it is a dragon, for there are differences between one knee and another.
  • گفت مور تست و ما را اژدهاست ** که ز زانو تا به زانو فرق‏هاست‏

  • If it is (only) up to your knee, O excellent one, it is a hundred ells higher than the crown of my head.”
  • گر ترا تا زانو است ای پر هنر ** مر مرا صد گز گذشت از فرق سر

  • He (the camel) said, “Another time, do not behave (so) boldly, lest thy body and soul be consumed by these sparks.
  • گفت گستاخی مکن بار دگر ** تا نسوزد جسم و جانت زین شرر

  • Contend with mice like thyself: a mouse has nothing to say to a camel.”
  • تو مری با مثل خود موشان بکن ** با شتر مر موش را نبود سخن‏

  • He (the mouse) said, “I repent. For God's sake, get me across this deadly water!” 3450
  • گفت توبه کردم از بهر خدا ** بگذران زین آب مهلک مر مرا

  • The camel took pity. “Hark,” said he, “jump up and sit on my hump.
  • رحم آمد مر شتر را گفت هین ** برجه و بر کودبان من نشین‏

  • This passage has been vouchsafed to me: I would take across hundreds of thousands like thee.”
  • این گذشتن شد مسلم مر مرا ** بگذرانم صد هزاران چون ترا

  • Since you are not a prophet, go on the road (after the prophets), that one day you may come from the pit (of fleshliness) to (spiritual) place and power.
  • چون پیمبر نیستی پس رو به راه ** تا رسی از چاه روزی سوی جاه‏

  • Be a vassal since you are not a lord: do not steer (the boat) yourself, since you are not the boatman.
  • تو رعیت باش چون سلطان نه‏ای ** خود مران چون مرد کشتیبان نه‏ای‏

  • Since you are not (spiritually) perfect, do not take a shop (by yourself) alone. Be pliant to the hand, in order that you may become leavened (like dough). 3455
  • چون نه‏ای کامل دکان تنها مگیر ** دست‏خوش می‏باش تا گردی خمیر

  • Give ear to (the Divine command), “Keep silence,” be mute; since you have not become the tongue (mouthpiece) of God, be an ear.
  • أنصتوا را گوش کن خاموش باش ** چون زبان حق نگشتی گوش باش‏

  • And if you speak, speak in the form of a request for explanation: speak to the (spiritual) emperors as a lowly beggar.
  • ور بگویی شکل استفسار گو ** با شهنشاهان تو مسکین‏وار گو

  • The beginning of pride and hatred is in (worldly) lust, and the rootedness of your lust is from habit.
  • ابتدای کبر و کین از شهوت است ** راسخی شهوتت از عادت است‏

  • When an evil disposition becomes confirmed by habit, you are enraged with any one who restrains you.
  • چون ز عادت گشت محکم خوی بد ** خشم آید بر کسی کت واکشد

  • After you have become an eater of clay, any one who restrains you from (eating) clay is your enemy. 3460
  • چون که تو گل خوار گشتی هر که او ** واکشد از گل ترا باشد عدو

  • Since idolaters are devoted to the idol, they are foes to them that prevent their access (to it).
  • بت پرستان چون که خو با بت کنند ** مانعان راه بت را دشمنند

  • Since Iblís had become accustomed to being leader, he in his folly regarded Adam with contempt.
  • چون که کرد ابلیس خو با سروری ** دید آدم را حقیر او از خری‏

  • Saying, “Is there another leader superior to me, so that he should be worshipped by one like me?”
  • که به از من سروری دیگر بود ** تا که او مسجود چون من کس شود

  • Leadership is poison, except to the spirit that from the beginning hath (in himself) abundance of the antidote.
  • سروری زهر است جز آن روح را ** کاو بود تریاق لانی ز ابتدا

  • If the mountain is full of snakes, have no fear, for it is a mine of antidote within. 3465
  • کوه اگر پر مار شد باکی مدار ** کاو بود در اندرون تریاق‏زار

  • When leadership has become a bosom-friend to your brain, any one who breaks (thwarts) you becomes (as) an ancient adversary.
  • سروری چون شد دماغت را ندیم ** هر که بشکستت شود خصم قدیم‏

  • When any one contradicts your disposition (habit of mind), many feelings of hatred against him arise in you.
  • چون خلاف خوی تو گوید کسی ** کینه‏ها خیزد ترا با او بسی‏

  • “He is tearing me (you say) from my (engrained) disposition, he is making himself like a captain over me.”
  • که مرا از خوی من بر می‏کند ** خویش را بر من چو سرور می‏کند

  • Unless the evil disposition has become headstrong in him, how should the fire (of passion) blaze up in him through being opposed?
  • چون نباشد خوی بد سرکش در او ** کی فروزد آن خلاف آتش در او

  • He may show some feigned courtesy to the opponent, he may make a place for himself in his heart, 3470
  • با مخالف او مدارایی کند ** در دل او خویش را جایی کند

  • (But he really hates him), because the evil disposition has waxed strong: the ant of (worldly) lust has through habit become as a snake.
  • ز انکه خوی بد بگشته ست استوار ** مور شهوت شد ز عادت همچو مار

  • Kill the snake of lust in tribulation; else, look you, your snake is become a dragon.
  • مار شهوت را بکش در ابتدا ** ور نه اینک گشت مارت اژدها