English    Türkçe    فارسی   

4
3651-3700

  • From that sleep they will bring him back again to wakefulness, that he may mock at his (present) state,
  • باز از آن خوابش به بیداری کشند ** که کند بر حالت خود ریش‌خند

  • Saying, “What was that sorrow I was suffering in my sleep? How did I forget the states of truth (the real experiences)?
  • که چه غم بود آنک می‌خوردم به خواب ** چون فراموشم شد احوال صواب

  • How did not I know that that sorrow and disease is the effect of sleep and is illusion and phantasy?”
  • چون ندانستم که آن غم و اعتلال ** فعل خوابست و فریبست و خیال

  • Even so this world, which is the sleeper's dream: the sleeper fancies that it is really enduring,
  • هم‌چنان دنیا که حلم نایمست ** خفته پندارد که این خود دایمست

  • Till on a sudden there shall rise the dawn of Death and he shall be delivered from the darkness of opinion and falsehood. 3655
  • تا بر آید ناگهان صبح اجل ** وا رهد از ظلمت ظن و دغل

  • (Then) laughter at those sorrows of his will take possession of him when he sees his permanent abode and dwelling-place.
  • خنده‌اش گیرد از آن غمهای خویش ** چون ببیند مستقر و جای خویش

  • Everything good or evil that thou seest in thy sleep will be made manifest, one by one, on the Day of the (Last) Congregation.
  • هر چه تو در خواب بینی نیک و بد ** روز محشر یک به یک پیدا شود

  • That which thou didst in this sleep in the (present) world will become evident to thee at the time of awaking.
  • آنچ کردی اندرین خواب جهان ** گرددت هنگام بیداری عیان

  • Take care not to imagine that this (which thou hast done) is (only) an evil action committed in this (state of) sleep and that there is no interpretation (thereof) for thee.
  • تا نپنداری که این بد کردنیست ** اندرین خواب و ترا تعبیر نیست

  • Nay, this laughter (of thine) will be tears and moans on the Day of interpretation, O oppressor of the captive! 3660
  • بلک این خنده بود گریه و زفیر ** روز تعبیر ای ستمگر بر اسیر

  • Know that in the hour of thy awakening thy tears and grief and sorrow and lamentation will turn to joy.
  • گریه و درد و غم و زاری خود ** شادمانی دان به بیداری خود

  • O thou that hast torn the coat of (many) Josephs, thou wilt arise from this heavy slumber (in the form of) a wolf.
  • ای دریده پوستین یوسفان ** گرگ بر خیزی ازین خواب گران

  • Thy (evil) dispositions, one by one, having become wolves will tear thy limbs in wrath.
  • گشته گرگان یک به یک خوهای تو ** می‌درانند از غضب اعضای تو

  • According to (the law of) retaliation, the blood (shed by thee) will not sleep (remain unavenged) after thy death: do not say, “I shall die and obtain release.”
  • خون نخسپد بعد مرگت در قصاص ** تو مگو که مردم و یابم خلاص

  • This immediate retaliation (which is exacted in the present world) is (only) a makeshift: in comparison with the blow of that (future) retaliation this is a (mere) play. 3665
  • این قصاص نقد حیلت‌سازیست ** پیش زخم آن قصاص این بازیست

  • God hath called the present world a play because this penalty is a play in comparison with that penalty.
  • زین لعب خواندست دنیا را خدا ** کین جزا لعبست پیش آن جزا

  • This penalty is a means of allaying war and civil strife: that one is like a castration, while this one resembles a circumcision.
  • این جزا تسکین جنگ و فتنه‌ایست ** آن چو اخصا است و این چون ختنه‌ایست

  • Explaining that the people of Hell are hungry and make lamentable entreaty to God, saying, "Cause our portions to be fat and let the provender reach us quickly, for we can endure no more."
  • بیان آنک خلق دوزخ گرسنگانند و نالانند به حق کی روزیهای ما را فربه گردان و زود زاد به ما رسان کی ما را صبر نماند

  • This discourse hath no end. (God said), “Hark, O Moses, let those asses go to the grass,
  • این سخن پایان ندارد موسیا ** هین رها کن آن خران را در گیا

  • That they may all be fattened by that goodly fodder. Hark, (let them in), for We have wrathful wolves.
  • تا همه زان خوش علف فربه شوند ** هین که گرگانند ما را خشم‌مند

  • We surely know the plaintive cry of Our wolves: We make these asses a means of livelihood for them. 3670
  • ناله‌ی گرگان خود را موقنیم ** این خران را طعمه‌ی ایشان کنیم

  • The gracious alchemy breathed from thy lips wished to make these asses human.
  • این خران را کیمیای خوش دمی ** از لب تو خواست کردن آدمی

  • Much kindness and favour didst thou show in calling them (to God), (but) ’twas not the fortune and provision allotted to those asses.
  • تو بسی کردی به دعوت لطف و جود ** آن خران را طالع و روزی نبود

  • Therefore let the quilt of bounty cover them, that the slumber of forgetfulness may overtake them speedily,
  • پس فرو پوشان لحاف نعمتی ** تا بردشان زود خواب غفلتی

  • So that, when this troop (of asses) shall start up from suchlike slumber, the candle will have been extinguished and the cup-bearer will have gone.
  • تا چو بجهند از چنین خواب این رده ** شمع مرده باشد و ساقی شده

  • Their rebellious disobedience kept thee in a (great) perplexity: therefore they shall suffer in retribution a (great) sorrow, 3675
  • داشت طغیانشان ترا در حیرتی ** پس بنوشند از جزا هم حسرتی

  • To the end that Our justice may step forth and bestow in retribution what is appropriate to every evil-doer;
  • تا که عدل ما قدم بیرون نهد ** در جزا هر زشت را درخور دهد

  • For the King, whom they were not seeing openly, was (always) with them secretly in their lives.”
  • که آن شهی که می‌ندیدندیش فاش ** بود با ایشان نهان اندر معاش

  • Inasmuch as the intellect is with thee, overseeing thy body, and though this perception of thine is unable to apprehend it,
  • چون خرد با تست مشرف بر تنت ** گر چه زو قاصر بود این دیدنت

  • (Yet) its perception, O such and such, is not unable to apprehend thy motion and rest when it tries,
  • نیست قاصر دیدن او ای فلان ** از سکون و جنبشت در امتحان

  • What wonder if the Creator of that intellect too is with thee? How art thou not conceding (the truth of that)? 3680
  • چه عجب گر خالق آن عقل نیز ** با تو باشد چون نه‌ای تو مستجیز

  • He (some one) pays no heed to his intellect and embarks on evil; afterwards his intellect rebukes him.
  • از خرد غافل شود بر بد تند ** بعد آن عقلش ملامت می‌کند

  • You forgot your intellect, your intellect did not (forget you), since that act of rebuke is the result of its presence (attention).
  • تو شدی غافل ز عقلت عقل نی ** کز حضورستش ملامت کردنی

  • If it had not been present (attentive) and had been heedless, how should it have slapped you in rebuke?
  • گر نبودی حاضر و غافل بدی ** در ملامت کی ترا سیلی زدی

  • And if your carnal soul had not been inattentive to it, how should your madness and heat have acted thus?
  • ور ازو غافل نبودی نفس تو ** کی چنان کردی جنون و تفس تو

  • Hence you and your intellect are like the astrolabe: by this means you may know the nearness of the Sun of existence. 3685
  • پس تو و عقلت چو اصطرلاب بود ** زین بدانی قرب خورشید وجود

  • Your intellect is indescribably near to you: it is neither to the left nor to the right nor behind nor in front.
  • قرب بی‌چونست عقلت را به تو ** نیست چپ و راست و پس یا پیش رو

  • How (then) should not the King be indescribably near? for intellectual search cannot find the way (to Him).
  • قرب بی‌چون چون نباشد شاه را ** که نیابد بحث عقل آن راه را

  • The motion that you have in your finger is not in front of your finger or behind it or to the left or to the right.
  • نیست آن جنبش که در اصبع تراست ** پیش اصبع یا پسش یا چپ و راست

  • At the time of sleep and death it (the motion) goes from it (the finger); at the time of waking it rejoins it.
  • وقت خواب و مرگ از وی می‌رود ** وقت بیداری قرینش می‌شود

  • By what way doth it come into your finger, (that motion) without which your finger hath no use? 3690
  • از چه ره می‌آید اندر اصبعت ** که اصبعت بی او ندارد منفعت

  • The light of the eye and pupil, by what other way than the six directions doth it come into your eye?
  • نور چشم و مردمک در دیده‌ات ** از چه ره آمد به غیر شش جهت

  • The world of creation is endued with (diverse) quarters and directions, (but) know that the world of the (Divine) Command and Attributes is without (beyond) direction.
  • عالم خلقست با سوی و جهات ** بی‌جهت دان عالم امر و صفات

  • Know, O beloved, that the world of the Command is without direction: of necessity the Commander is (even) more without direction.
  • بی‌جهت دان عالم امر ای صنم ** بی‌جهت‌تر باشد آمر لاجرم

  • The intellect was (ever) without direction, and the Knower of the exposition is more intelligent than intellect and more spiritual even than spirit.
  • بی‌جهت بد عقل و علام البیان ** عقل‌تر از عقل و جان‌تر هم ز جان

  • No created being is unconnected with Him: that connexion, O uncle, is indescribable, 3695
  • بی‌تعلق نیست مخلوقی بدو ** آن تعلق هست بی‌چون ای عمو

  • Because in the spirit there is no separating and uniting, while (our) thought cannot think except of separating and uniting.
  • زانک فصل و وصل نبود در روان ** غیر فصل و وصل نندیشد گمان

  • Pursue that which is without separation and union by (aid of) a spiritual guide; but the pursuit will not allay your thirst.
  • غیر فصل و وصل پی بر از دلیل ** لیک پی بردن بننشاند غلیل

  • (Yet) pursue incessantly, if you are far from the Source, that the vein of (true) manhood (in you) may bring you to the attainment (of your desire).
  • پی پیاپی می‌بر ار دوری ز اصل ** تا رگ مردیت آرد سوی وصل

  • How should the intellect find the way to this connexion? This intellect is in bondage to separation and union.
  • این تعلق را خرد چون ره برد ** بسته‌ی فصلست و وصلست این خرد

  • Hence Mustafá (Mohammed) enjoined us, saying, “Do not seek to investigate the Essence of God.” 3700
  • زین وصیت کرد ما را مصطفی ** بحث کم جویید در ذات خدا