English    Türkçe    فارسی   

4
791-840

  • The (infidel’s) hand will give testimony against the infidel will become an army of God, and will submit (to the Divine command).
  • دست بر کافر گواهی می‌دهد ** لشکر حق می‌شود سر می‌نهد

  • O you that in your actions have studied to oppose God, you are in the midst of His army: be afraid!
  • ای نموده ضد حق در فعل درس ** در میان لشکر اویی بترس

  • Every part of you is an army of God in accord (with Him) they are obedient to you now, (but) not sincerely’.
  • جزو جزوت لشکر از در وفاق ** مر ترا اکنون مطیع‌اند از نفاق

  • If He say to the eye, “Squeeze (torture) him,” eye-ache will wreak upon you a hundred vengeances;
  • گر بگوید چشم را کو را فشار ** درد چشم از تو بر آرد صد دمار

  • And if He say to the teeth, ‘Plague (him),” then you will suffer chastisement from your teeth. 795
  • ور به دندان گوید او بنما وبال ** پس ببینی تو ز دندان گوشمال

  • Open the (book of) Medicine and read the chapter on diseases, that you may see what is done by the army of the body.
  • باز کن طب را بخوان باب العلل ** تا ببینی لشکر تن را عمل

  • Since He is the Soul of the soul of everything, how is it a light matter to be hostile to the Soul of the soul?
  • چونک جان جان هر چیزی ویست ** دشمنی با جان جان آسان کیست

  • “Let alone the army of demons and genies who, (devoted to me) from the core of their hearts, cleave the ranks (of my enemies) for me.
  • خود رها کن لشکر دیو و پری ** کز میان جان کنندم صفدری

  • First, O Bilqís relinquish thy kingdom: when thou gainest me, all the kingdom is thine.
  • ملک را بگذار بلقیس از نخست ** چون مرا یابی همه ملک آن تست

  • When thou hast come to me, thou thyself wilt know that without me thou wert (as) a picture in the bath-house.” 800
  • خود بدانی چون بر من آمدی ** که تو بی من نقش گرمابه بدی

  • Even if the picture be the picture of a sultan or a rich man, it is a (mere) form: it has no savour (consciousness) of its own spirit.
  • نقش اگر خود نقش سلطان یا غنیست ** صورتست از جان خود بی چاشنیست

  • Its beauty is for others: its eyes and mouth are open in vain.
  • زینت او از برای دیگران ** باز کرده بیهده چشم و دهان

  • O you who have devoted yourself (to contending with others) in strife, you have not known (discriminated) others from your self.
  • ای تو در بیگار خود را باخته ** دیگران را تو ز خود نشناخته

  • You stop at every form that you come to, saying, “I am this.” By God, you are not that (form).
  • تو به هر صورت که آیی بیستی ** که منم این والله آن تو نیستی

  • (If) you are left alone by people for a single moment, you remain (plunged) up to the throat in grief and anxiety. 805
  • یک زمان تنها بمانی تو ز خلق ** در غم و اندیشه مانی تا به حلق

  • How are you this (form)? You are that Unique One, for (in reality) you are fair and lovely and intoxicated with yourself.
  • این تو کی باشی که تو آن اوحدی ** که خوش و زیبا و سرمست خودی

  • You are your own bird your own prey, and your own snare; you are your own seat of honour, your own floor, and your own root.
  • مرغ خویشی صید خویشی دام خویش ** صدر خویشی فرش خویشی بام خویش

  • The substance is that which subsists in itself; the accident is that which has become a derivative of it (of the substance).
  • جوهر آن باشد که قایم با خودست ** آن عرض باشد که فرع او شدست

  • If you are born of Adam, sit like him and behold all his progeny in yourself
  • گر تو آدم‌زاده‌ای چون او نشین ** جمله ذریات را در خود ببین

  • What is in the jar that is not (also) in the river? What is in the house that is not (also) in the city? 810
  • چیست اندر خم که اندر نهر نیست ** چیست اندر خانه که اندر شهر نیست

  • This world is the jar, and the heart (spirit) is like the river; this world is the chamber, and the heart is the wonderful city.
  • این جهان خمست و دل چون جوی آب ** این جهان حجره‌ست و دل شهر عجاب

  • How Solomon, on whom be peace, explained (to Bilqís), saying, "My labour in (bringing about) thy (conversion to the) Faith is purely for God’s sake: I have not one atom of self-interest, either as regards thy person or thy beauty or thy kingdom. Thou thyself wilt see (this) when the eye of thy spirit is opened by the light of God."
  • پیدا کردن سلیمان علیه‌السلام کی مرا خالصا لامر الله جهدست در ایمان تو یک ذره غرضی نیست مرا نه در نفس تو و حسن تو و نه در ملک تو خود بینی چون چشم جان باز شود به نورالله

  • “Hark, come, for I am a Messenger (Prophet) sent to call (the people to God): like Death, I am the slayer of lust, I am not given to lust.
  • هین بیا که من رسولم دعوتی ** چون اجل شهوت‌کشم نه شهوتی

  • And if there be lust (in me), I am the ruler of (my) lust: lam not captive to lust for the face of an idol.
  • ور بود شهوت امیر شهوتم ** نه اسیر شهوت روی بتم

  • My deepest nature is a breaker of idols, like (Abraham) the Friend of God and all the prophets.
  • بت‌شکن بودست اصل اصل ما ** چون خلیل حق و جمله انبیا

  • O slave, if I enter the idol-temple, the idol will prostrate itself, not I, in adoration.” 815
  • گر در آییم ای رهی در بتکده ** بت سجود آرد نه ما در معبده

  • (Both) Ahmad (Mohammed) and Bú Jahl went into the idol- temple; (but) there is a great difference between this going and that going.
  • احمد و بوجهل در بتخانه رفت ** زین شدن تا آن شدن فرقیست زفت

  • This one (Mohammed) enters, the idols lay down their heads before him; that one (Bú Jahl) enters and lays down his head (before the idols), like the peoples (of old).
  • این در آید سر نهند او را بتان ** آن در آید سر نهد چون امتان

  • This world, (which is) associated with lust, is an idol-temple: it is a nest (abode) for the prophets and the infidels (alike),
  • این جهان شهوتی بتخانه‌ایست ** انبیا و کافران را لانه‌ایست

  • But lust is the slave of holy men: gold does not burn (in the fire), because it is sterling coin from the mine.
  • لیک شهوت بنده‌ی پاکان بود ** زر نسوزد زانک نقد کان بود

  • The infidels are alloy, while the holy men are as (pure) gold: both these (classes of) persons are within this crucible. 820
  • کافران قلب‌اند و پاکان هم‌چو زر ** اندرین بوته درند این دو نفر

  • When the alloy came (into the crucible), it became black at once; (when) the gold came in, its goldenness was made manifest.
  • قلب چون آمد سیه شد در زمان ** زر در آمد شد زری او عیان

  • The gold gladly cast (itself with) hands and feet into the crucible: its vein (original nature) laughs in the face of the fire.
  • دست و پا انداخت زر در بوته خوش ** در رخ آتش همی خندد رگش

  • Our body is our veil in the world: we are like a sea hidden beneath this straw.
  • جسم ما روپوش ما شد در جهان ** ما چو دریا زیر این که در نهان

  • O fool, do not regard the king of the (true) Religion as clay; for the accursed Iblís took this view (of Adam).
  • شاه دین را منگر ای نادان بطین ** کین نظر کردست ابلیس لعین

  • How is it possible to daub this sun with a handful of earth? Pray, tell me (that)! 825
  • کی توان اندود این خورشید را ** با کف گل تو بگو آخر مرا

  • Though you pour earth and a hundred ashes over its light, it will come up above them.
  • گر بریزی خاک و صد خاکسترش ** بر سر نور او برآید بر سرش

  • Who (what) is straw that it should cover the face of the water? Who (what) is clay that it should cover the sun?
  • که کی باشد کو بپوشد روی آب ** طین کی باشد کو بپوشد آفتاب

  • O Bilqís arise royally, like (Ibráhím son of) Adham: raise the smoke from (consume utterly) this kingdom of two or three days’ duration.
  • خیز بلقیسا چو ادهم شاه‌وار ** دود ازین ملک دو سه روزه بر آر

  • The remainder of the story of Ibráhím son of Adham, may God sanctify his spirit.
  • باقی قصه‌ی ابراهیم ادهم قدس‌الله سره

  • (Reclining) on a throne, that man of good name heard at night a noise of tramping and shrill cries from the roof.
  • بر سر تختی شنید آن نیک‌نام ** طقطقی و های و هویی شب ز بام

  • (He heard) loud footsteps on the roof of the palace, and said to himself, “Who dares to do this?” 830
  • گامهای تند بر بام سرا ** گفت با خود این چنین زهره کرا

  • He shouted, at the palace-window, “Who is it? This is not a man, belike it is a genie.
  • بانگ زد بر روزن قصر او که کیست ** این نباشد آدمی مانا پریست

  • A wondrous folk put their heads down (from the roof), (saying), “We are going round by night for the purpose of search.”
  • سر فرو کردند قومی بوالعجب ** ما همی گردیم شب بهر طلب

  • “Eh, what are ye seeking?” “Camels,” they replied. He said, “Take heed! who ever sought camel on a roof?”
  • هین چه می‌جویید گفتند اشتران ** گفت اشتر بام بر کی جست هان

  • Then they said to him, “How art thou seeking to meet with God on the throne of state?”
  • پس بگفتندش که تو بر تخت جاه ** چون همی جویی ملاقات اله

  • That was all. None saw him again: he vanished like a genie from (the sight of) man. 835
  • خود همان بد دیگر او را کس ندید ** چون پری از آدمی شد ناپدید

  • His reality (real self) was hidden, though he was in people’s presence: how should the people see aught but beard and frock (of the dervish)?
  • معنی‌اش پنهان و او در پیش خلق ** خلق کی بینند غیر ریش و دلق

  • When he became far (disappeared) from his own and the people’s eyes, he became renowned in the world, like the ‘Anqá.
  • چون ز چشم خویش و خلقان دور شد ** هم‌چو عنقا در جهان مشهور شد

  • Whenever the soul of any (spiritual) bird has come to (Mount) Qáf, all the world boast and brag on account of it.
  • جان هر مرغی که آمد سوی قاف ** جمله‌ی عالم ازو لافند لاف

  • When this orient light (from Solomon) reached Sabá, a tumult arose in Bilqís and her people.
  • چون رسید اندر سبا این نور شرق ** غلغلی افتاد در بلقیس و خلق

  • All the dead spirits took wing: the dead put forth their heads from the grave, (which is) the body. 840
  • روحهای مرده جمله پر زدند ** مردگان از گور تن سر بر زدند