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3
428-477

  • Companionship with him is better that pastime and riches: (look and ) see whom thou hast forsaken, rub an eye!
  • صحبت او خیر من لهوست و مال ** بین کرا بگذاشتی چشمی بمال
  • Verily, to your greed did not this become certain, that I am the Provider and the best of them that provide?”
  • خود نشد حرص شما را این یقین ** که منم رزاق و خیر الرازقین
  • He that giveth sustenance from Himself unto the wheat, how should He let thy acts of trust (in Him) be wasted? 430
  • آنک گندم را ز خود روزی دهد ** کی توکلهات را ضایع نهد
  • For the sake of wheat thou hast become parted from Him who hath sent the wheat from Heaven.
  • از پی گندم جدا گشتی از آن ** که فرستادست گندم ز آسمان
  • How the falcon invited the ducks to come from the water to the plain.
  • دعوت باز بطان را از آب به صحرا
  • Says the falcon to the duck, “Arise from the water, that thou mayst see the plains diffusing sweetness,”
  • باز گوید بط را کز آب خیز ** تا ببینی دشتها را قندریز
  • (But) the wise duck says to him, “Away, O falcon! The water is our stronghold and safety and joy.”
  • بط عاقل گویدش ای باز دور ** آب ما را حصن و امنست و سرور
  • The Devil is like the falcon. O ducks, make haste (to guard yourselves)! Beware, do not come out of your stronghold, the water.
  • دیو چون باز آمد ای بطان شتاب ** هین به بیرون کم روید از حصن آب
  • They (the ducks) say to the falcon, “Begone, begone! Turn back and keep the hand off our heads, O kind friend! 435
  • باز را گویند رو رو باز گرد ** از سر ما دست دار ای پای‌مرد
  • We are quit of thy invitation: (keep) the invitation for thyself: we will not listen to these words of thine, O infidel!
  • ما بری از دعوتت دعوت ترا ** ما ننوشیم این دم تو کافرا
  • The stronghold (the water) is (enough) for us: let the sugar and sugar-fields be thine! I do not desire thy gift: take it for thyself!
  • حصن ما را قند و قندستان ترا ** من نخواهم هدیه‌ات بستان ترا
  • Whilst there is life (in the body), food will not fail; when there is an army, banners will not fail.”
  • چونک جان باشد نیاید لوت کم ** چونک لشکر هست کم ناید علم
  • The prudent Khwája offered many an excuse and made many a pretext to the (countryman who resembled the) obstinate Devil.
  • خواجه‌ی حازم بسی عذر آورید ** بس بهانه کرد با دیو مرید
  • “At this moment,” said he, “I have serious matters (in hand); if I come (to visit you), they will not be set in order. 440
  • گفت این دم کارها دارم مهم ** گر بیایم آن نگردد منتظم
  • The King has charged me with a delicate affair, and because of (anxiously) expecting me he has not slept during the night.
  • شاه کار نازکم فرموده است ** ز انتظارم شاه شب نغنوده است
  • I dare not neglect the King's command, I cannot fall into disgrace with the King.
  • من نیارم ترک امر شاه کرد ** من نتانم شد بر شه روی‌زرد
  • Every morning and evening a special officer arrives and requests of me (desires me to provide) a means of escape (from the difficulty).
  • هر صباح و هر مسا سرهنگ خاص ** می‌رسد از من همی‌جوید مناص
  • Do you deem it right that I should go into the country, with the result that the King would knit his brows (in wrath)?
  • تو روا داری که آیم سوی ده ** تا در ابرو افکند سلطان گره
  • How should I heal (assuage) his anger after that? Surely, by this (offence) I should bury myself alive.” 445
  • بعد از آن درمان خشمش چون کنم ** زنده خود را زین مگر مدفون کنم
  • He related a hundred pretexts of this sort, (but his) expedients did not coincide with God's decree.
  • زین نمط او صد بهانه باز گفت ** حیله‌ها با حکم حق نفتاد جفت
  • If (all) the atoms of the world contrive expedients, they are naught, naught, against the ordinance of Heaven.
  • گر شود ذرات عالم حیله‌پیچ ** با قضای آسمان هیچند هیچ
  • How shall this earth flee from Heaven, how shall it conceal itself from it?
  • چون گریزد این زمین از آسمان ** چون کند او خویش را از وی نهان
  • Whatsoever may come from Heaven to the earth, it (the earth) has no refuge or device or hiding-place.
  • هرچه آید ز آسمان سوی زمین ** نه مفر دارد نه چاره نه کمین
  • Is fire from the sun raining upon it, it has laid its face (low) before his fire; 450
  • آتش ار خورشید می‌بارد برو ** او بپیش آتشش بنهاده رو
  • And if the rain is making a flood upon it and devastating the cities upon it,
  • ور همی طوفان کند باران برو ** شهرها را می‌کند ویران برو
  • It (the earth) has become resigned to it (Heaven), like Job, saying, “I am captive: bring (on me) whatever thou wilt.”
  • او شده تسلیم او ایوب‌وار ** که اسیرم هرچه می‌خواهی ببار
  • O thou who art a part of this earth, do not lift up thy head (in rebellion); when thou seest the decree of God, do not withdraw (from it disobediently).
  • ای که جزو این زمینی سر مکش ** چونک بینی حکم یزدان در مکش
  • Since thou hast heard “We created thee of dust,” (know that) He (God) hath required thee to be (humble and submissive as) dust: do not avert thy face (from Him).
  • چون خلقناکم شنودی من تراب ** خاک باشی جست از تو رو متاب
  • (God saith), “Mark how I have sown a seed in the earth: thou art dust of the earth, and I have raised it aloft. 455
  • بین که اندر خاک تخمی کاشتم ** کرد خاکی و منش افراشتم
  • Do thou once more adopt the practice of earthiness (self-abasement), that I may make thee prince over all princes.”
  • حمله‌ی دیگر تو خاکی پیشه گیر ** تا کنم بر جمله میرانت امیر
  • Water goes from above to below; then from below it goes up above.
  • آب از بالا به پستی در رود ** آنگه از پستی به بالا بر رود
  • The wheat went beneath the earth from above; afterwards it became ears of corn and sprang up quickly.
  • گندم از بالا بزیر خاک شد ** بعد از آن او خوشه و چالاک شد
  • The seed of every fruit entered into the earth; afterwards it raised up heads (shoots) from the buried (root).
  • دانه‌ی هر میوه آمد در زمین ** بعد از آن سرها بر آورد از دفین
  • The source of (all) blessings descended from Heaven to the earth and became the nutriment of the pure (vital) spirit. 460
  • اصل نعمتها ز گردون تا بخاک ** زیر آمد شد غذای جان پاک
  • Forasmuch as it came down from Heaven on account of humility, it became part of the living and valiant man.
  • از تواضع چون ز گردون شد بزیر ** گشت جزو آدمی حی دلیر
  • Hence that inanimate matter (rain and sunlight) was turned into human qualities and soared joyously above the empyrean,
  • پس صفات آدمی شد آن جماد ** بر فراز عرش پران گشت شاد
  • Saying, “We came at first from the living world, and have (now) gone back from below to above.”
  • کز جهان زنده ز اول آمدیم ** باز از پستی سوی بالا شدیم
  • All particles (of phenomenal being), (whether) in movement (or) at rest, are speakers (and declare): “Verily, to Him we are returning.”
  • جمله اجزا در تحرک در سکون ** ناطقان که انا الیه راجعون
  • The praises and glorifications of the hidden particles have filled Heaven with an uproar. 465
  • ذکر و تسبیحات اجزای نهان ** غلغلی افکند اندر آسمان
  • When the Decree (of God) set out to (use) enchantments, the countryman checkmated a townsman.
  • چون قضا آهنگ نارنجات کرد ** روستایی شهریی را مات کرد
  • Notwithstanding thousands of (good) resolutions, the Khwája was checkmated, and from that journey (which he undertook) he fell into the midst of calamities.
  • با هزاران حزم خواجه مات شد ** زان سفر در معرض آفات شد
  • His reliance was upon his own firmness, (but) though he was (as) a mountain, a half-flood swept him away.
  • اعتمادش بر ثبات خویش بود ** گرچه که بد نیم سیلش در ربود
  • When the Decree puts forth its head from Heaven, all the intelligent become blind and deaf;
  • چون قضا بیرون کند از چرخ سر ** عاقلان گردند جمله کور و کر
  • Fishes are cast out of the sea; the snare catches miserably the flying bird. 470
  • ماهیان افتند از دریا برون ** دام گیرد مرغ پران را زبون
  • Even genie and demon go into the bottle; nay, a Hárút goes into (the pit of) Babylon.
  • تا پری و دیو در شیشه شود ** بلک هاروتی به بابل در رود
  • (All are lost) except that one who has taken refuge with the Decree: his blood no (astrological) quadrature (ever) shed.
  • جز کسی کاندر قضا اندر گریخت ** خون او را هیچ تربیعی نریخت
  • Except that you take refuge with the Decree, no contrivance will give you release from it.
  • غیر آن که در گریزی در قضا ** هیچ حیله ندهدت از وی رها
  • The Story of the people of Zarwán and how they contrived that they should pick the fruit in their orchards without being troubled by the poor.
  • قصه‌ی اهل ضروان و حیلت کردن ایشان تا بی زحمت درویشان باغها را قطاف کنند
  • You have read the story of the people of Zarwán: then why have you persisted in seeking expedients?
  • قصه‌ی اصحاب ضروان خوانده‌ای ** پس چرا در حیله‌جویی مانده‌ای
  • Several (noxious) men who stung like scorpions were contriving that they might cut off part of the daily bread of some poor folk. 475
  • حیله می‌کردند کزدم‌نیش چند ** که برند از روزی درویش چند
  • During the night, the whole night, they were devising a plot; many a ‘Amr and Bakr had put their faces together.
  • شب همه شب می‌سگالیدند مکر ** روی در رو کرده چندین عمرو و بکر
  • Those wicked men were speaking their inmost thoughts in secret, lest God should discover it.
  • خفیه می‌گفتند سرها آن بدان ** تا نباید که خدا در یابد آن