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5
3337-3386

  • (When) it (Divine Love) struck a little upon the hearts of the magicians (of Pharaoh), staff and hand became one to them.
  • بر دل آن ساحران زد اندکی  ** شد عصا و دست ایشان را یکی 

  • O king, if you take away the staff from an old man, he will be more grieved than that party (the magicians) were (grieved) by (the amputation of) their hands and feet.
  • گر عصا بستانی از پیری شها  ** بیش رنجد که آن گروه از دست و پا 

  • The cry, “No harm,” reached Heaven: (they said to Pharaoh), “Hark, cut (them) off, for our souls are delivered from the agony.
  • نعره‌ی لاضیر بر گردون رسید  ** هین ببر که جان ز جان کندن رهید 

  • We have come to know (that) we are not this body: beyond the body we are living through God.” 3340
  • ما بدانستیم ما این تن نه‌ایم  ** از ورای تن به یزدان می‌زییم 

  • Oh, blest is he that has recognised his (real) essence and built (for himself) a palace in everlasting security.
  • ای خنک آن را که ذات خود شناخت  ** اندر امن سرمدی قصری بساخت 

  • A child weeps for walnuts and raisins; those are very trifling things in the view of a reasonable man.
  • کودکی گرید پی جوز و مویز  ** پیش عاقل باشد آن بس سهل چیز 

  • (So) in the spirit's view the body is (like) walnuts and raisins, (but) how should (one who is) a child (in spiritual matters) attain to the knowledge possessed by (spiritual) men?
  • پیش دل جوز و مویز آمد جسد  ** طفل کی در دانش مردان رسد 

  • Whoever is veiled (from God) is really a child: the man is he who is beyond (all) uncertainty.
  • هر که محجوبست او خود کودکست  ** مرد آن باشد که بیرون از شکست 

  • Siquis barba et testiculis vir esset, every he-goat has a beard and plenty of hair.” [If someone were (defined as) a man by a beard and testicles, every he-goat has a beard and plenty of hair.”] 3345
  • گر بریش و خایه مردستی کسی  ** هر بزی را ریش و مو باشد بسی 

  • That goat is a bad leader: he is taking his followers quickly along to the butcher.
  • پیشوای بد بود آن بز شتاب  ** می‌برد اصحاب را پیش قصاب 

  • He has combed his beard, saying, “I am the foremost.” (Yes); thou art the foremost, but in the direction of death and anguish.
  • ریش شانه کرده که من سابقم  ** سابقی لیکن به سوی مرگ و غم 

  • Hark, adopt (as thy vocation) travelling (on the Way of righteousness) and abandon thy beard: abandon this egoism and troubled thought,
  • هین روش بگزین و ترک ریش کن  ** ترک این ما و من و تشویش کن 

  • That thou mayst become like the scent of the rose to (God's) lovers (and mayst be) their leader and guide to the Rose-garden.
  • تا شوی چون بوی گل با عاشقان  ** پیشوا و رهنمای گلستان 

  • Who (what) is the scent of the rose? The breath (voice) of reason and intelligence (which is) a sweet guide on the way to the Kingdom Everlasting. 3350
  • کیست بوی گل دم عقل و خرد  ** خوش قلاووز ره ملک ابد 

  • How the King (Mahmúd) once more commanded Ayáz, saying, "Give a clear explanation concerning thy rustic shoon and sheepskin jacket in order that thy fellow-servants may be admonished by that indication, for (the Prophet has said), ‘Religion consists in (giving) sincere counsel.’"
  • فرمودن شاه به ایاز بار دگر کی شرح چارق و پوستین آشکارا بگو تا خواجه تاشانت از آن اشارت پند گیرد کی الدین النصیحة و موعظه یابند 

  • “O Ayáz, declare the mystery of the rustic shoon and why in the presence of the shoon thou showest all this humility,
  • سر چارق را بیان کن ای ایاز  ** پیش چارق چیستت چندین نیاز 

  • So that thy (fellow-servants) Sunqur and Bakyáruq may hear the inmost secret of thy sheepskin jacket and rustic shoon.
  • تا بنوشد سنقر و بک یا رقت  ** سر سر پوستین و چارقت 

  • O Ayáz, slavery hath gained lustre from thee: thy lustre hath sped from lowliness towards heaven.
  • ای ایاز از تو غلامی نور یافت  ** نورت از پستی سوی گردون شتافت 

  • Servitude has become an object of regret to the free, since thou hast given life (and splendour) to servitude.
  • حسرت آزادگان شد بندگی  ** بندگی را چون تو دادی زندگی 

  • The true believer is he by whose true belief amidst the ebb and flow (of fortune) the infidel is made regretful.” 3355
  • مؤمن آن باشد که اندر جزر و مد  ** کافر از ایمان او حسرت خورد 

  • Story of the infidel whom, in the time of Abá Yazíd (Báyazíd), they invited to become a Moslem; and how he answered them.
  • حکایت کافری کی گفتندش در عهد ابا یزید کی مسلمان شو و جواب گفتن او ایشان را 

  • There was a certain infidel in the time of Báyazíd: a blessed Moslem said to him,
  • بود گبری در زمان بایزید  ** گفت او را یک مسلمان سعید 

  • “How would it be if you profess Islam, so that you may gain a hundred salvations and sovereignties?”
  • که چه باشد گر تو اسلام آوری  ** تا بیابی صد نجات و سروری 

  • He replied, “If this Faith (of thine), O disciple, is (the same as) that which is held by Báyazíd, the Shaykh (spiritual Director) of the world,
  • گفت این ایمان اگر هست ای مرید  ** آنک دارد شیخ عالم بایزید 

  • I cannot endure the glowing heat thereof, which is too great for (all) the strivings of my soul (to attain unto it).
  • من ندارم طاقت آن تاب آن  ** که آن فزون آمد ز کوششهای جان 

  • Although I feel no certainty as regards the Faith and Religion (of Islam), yet I believe mightily in his Faith. 3360
  • گرچه در ایمان و دین ناموقنم  ** لیک در ایمان او بس مؤمنم 

  • I hold the faith that that (Faith of his) is higher than all (others): ’tis very beautiful, resplendent, and glorious.
  • دارم ایمان که آن ز جمله برترست  ** بس لطیف و با فروغ و با فرست 

  • Inwardly I am a believer in his Faith, though a seal is set firmly on my mouth.
  • مؤمن ایمان اویم در نهان  ** گرچه مهرم هست محکم بر دهان 

  • Again, if indeed the Faith (which thou wouldst have me embrace) is your Faith, I have no inclination or desire for it.
  • باز ایمان خود گر ایمان شماست  ** نه بدان میلستم و نه مشتهاست 

  • He that feels a hundred inclinations to believe—that (inclination) languishes as soon as he sees you (Moslems),
  • آنک صد میلش سوی ایمان بود  ** چون شما را دید آن فاتر شود 

  • Because he sees a (mere) name and no meaning in it, like calling the desert mafáza (a safe place). 3365
  • زانک نامی بیند و معنیش نی  ** چون بیابان را مفازه گفتنی 

  • When he looks upon your Faith, his love is chilled (and shrinks) from professing it.”
  • عشق او ز آورد ایمان بفسرد  ** چون به ایمان شما او بنگرد 

  • Story of the harsh-voiced muezzin who called (the Moslems) to prayer in the land of the infidels and to whom a certain infidel offered presents.
  • حکایت آن مذن زشت آواز کی در کافرستان بانگ نماز داد و مرد کافری او را هدیه داد 

  • A certain muezzin had a very harsh voice: he called (the Moslems to prayer) in the land of the infidels.
  • یک مذن داشت بس آواز بد  ** در میان کافرستان بانگ زد 

  • They said to him several times, “Do not give the call to prayer, for (otherwise) fighting and acts of hostility (against us) will be prolonged.”
  • چند گفتندش مگو بانگ نماز  ** که شود جنگ و عداوتها دراز 

  • He defied (them), and then without showing (any) caution he gave the call to prayer in the land of the infidels.
  • او ستیزه کرد و پس بی‌احتراز  ** گفت در کافرستان بانگ نماز 

  • The (Moslem) folk were in fear of a general insurrection; however, an infidel came up (to them) with a robe. 3370
  • خلق خایف شد ز فتنه‌ی عامه‌ای  ** خود بیامد کافری با جامه‌ای 

  • He brought (with him) candles and halwá and such a (fine) robe as gifts, and approached in a friendly manner,
  • شمع و حلوا با چنان جامه‌ی لطیف  ** هدیه آورد و بیامد چون الیف 

  • Asking again and again, “Tell me, where is this muezzin, whose call and cry increases my pleasure?”
  • پرس پرسان کین مذن کو کجاست  ** که صلا و بانگ او راحت‌فزاست 

  • “Eh, what pleasure was there from such a harsh voice?” He replied, “His voice penetrated into the church.
  • هین چه راحت بود زان آواز زشت  ** گفت که آوازش فتاد اندر کنشت 

  • I have a comely daughter of very high estate: she was desiring (to marry) a true believer.
  • دختری دارم لطیف و بس سنی  ** آرزو می‌بود او را مؤمنی 

  • Never would this passion go out of her head, (though) so many infidels were exhorting her. 3375
  • هیچ این سودا نمی‌رفت از سرش  ** پندها می‌داد چندین کافرش 

  • Love of the Faith had grown up in her heart: this grief was like a censer and I like the aloes-wood (burning in it).
  • در دل او مهر ایمان رسته بود  ** هم‌چو مجمر بود این غم من چو عود 

  • I was in torment and anguish and continually on the rack lest her passion should lead her (to embrace Islam).
  • در عذاب و درد و اشکنجه بدم  ** که بجنبد سلسله‌ی او دم به دم 

  • I knew no remedy for it until this muezzin chanted the adhán (call to prayer).
  • هیچ چاره می‌ندانستم در آن  ** تا فرو خواند این مذن آن اذان 

  • (Then) my daughter said, ‘What is this detestable noise? It grates on my ear.
  • گفت دختر چیست این مکروه بانگ  ** که بگوشم آمد این دو چار دانگ 

  • Never in all my life have I heard such a harsh voice in this Christian convent and church.’ 3380
  • من همه عمر این چنین آواز زشت  ** هیچ نشنیدم درین دیر و کنشت 

  • Her sister said to her, ‘This chant, namely the adhán, gives (the Moslems) notice (of prayer-time) and is the watchword of the Faithful.’
  • خوهرش گفتا که این بانگ اذان  ** هست اعلام و شعار مومنان 

  • She would not believe it, and asked some one else: that person too said, ‘Yes, (it is true), O father.’
  • باورش نامد بپرسید از دگر  ** آن دگر هم گفت آری ای پدر 

  • When she became sure (of this), her face turned pale and her heart grew cold (averse) to Islam.
  • چون یقین گشتش رخ او زرد شد  ** از مسلمانی دل او سرد شد 

  • I was delivered from anxiety and torment: last night I slept sound in a peaceful sleep.
  • باز رستم من ز تشویش و عذاب  ** دوش خوش خفتم در آن بی‌خوف خواب 

  • This was the pleasure (that came) to me from his voice: in gratitude I bring (these) gifts: where is the man?” 3385
  • راحتم این بود از آواز او  ** هدیه آوردم به شکر آن مرد کو 

  • When he saw him (the muezzin), he said, “Accept the gift, for thou hast been my protector and saviour.
  • چون بدیدش گفت این هدیه پذیر  ** که مرا گشتی مجیر و دستگیر