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3
1690-1714

  • دست ما و پای ما و مغز و پوست ** باد ای والی فدای حکم دوست 1690
  • May my hand and my foot and brain and skin be offered in sacrifice, O governer, to the decree of the Beloved!
  • قسم من بود این ترا کردم حلال ** تو ندانستی ترا نبود وبال
  • ‘Twas my (destined) lot. I absolve thee from this. Thou didst not know: thou hast no guilt (to answer for).
  • و آنک او دانست او فرمان‌رواست ** با خدا سامان پیچیدن کجاست
  • And He that knew, He is the One whose command is (every-where) carried into execution: where is the power of struggling with God?”
  • ای بسا مرغی پریده دانه‌جو ** که بریده حلق او هم حلق او
  • Oh, many the bird flying in search of grain whose gullet was cut by its gullet (greediness)!
  • ای بسا مرغی ز معده وز مغص ** بر کنار بام محبوس قفص
  • Oh, many the bird that, through its belly (appetite) and pangs of hunger, was made captive in a cage on the edge of a terrace!
  • ای بسا ماهی در آب دوردست ** گشته از حرص گلو ماخوذ شست 1695
  • Oh, many the fish that, because of its gullet’s greed, was caught by a hook in water hard to reach!
  • ای بسا مستور در پرده بده ** شومی فرج و گلو رسوا شده
  • Oh, many the chaste (woman) in a curtained bower that was brought to open shame by the misfortune of lust and gluttony! [Oh, many the chaste (woman) in a curtained bower that was brought to open shame by the misfortune of (her) vulva and throat!]
  • ای بسا قاضی حبر نیک‌خو ** از گلو و رشوتی او زردرو
  • Oh, many the learned and honest judge that was disgraced by greed and bribery!
  • بلک در هاروت و ماروت آن شراب ** از عروج چرخشان شد سد باب
  • Nay, in the case of Hárút and Márút that wine (of lust) debarred them from ascending to Heaven.
  • با یزید از بهر این کرد احتراز ** دید در خود کاهلی اندر نماز
  • On this account Báyazíd took precaution: he observed in himself remissness in (the performance of) the ritual prayer.
  • از سبب اندیشه کرد آن ذو لباب ** دید علت خوردن بسیار از آب 1700
  • (When) that possessor of the marrow (of spiritual knowledge) meditated concerning the cause, he perceived that the cause was (too) much water-drinking.
  • گفت تا سالی نخواهم خورد آب ** آنچنان کرد و خدایش داد تاب
  • He said, “For a year I will not drink water.” He acted accordingly, and God bestowed on him the power (to abstain).
  • این کمینه جهد او بد بهر دین ** گشت او سلطان و قطب العارفین
  • This was his least penance for the Religion’s sake: he became a (spiritual) sultan and the Pole of the Gnostics.
  • چون بریده شد برای حلق دست ** مرد زاهد را در شکوی ببست
  • Since the ascetic’s hand had been cut off by reason of his gullet (appetite), he closed the door of complaint.
  • شیخ اقطع گشت نامش پیش خلق ** کرد معروفش بدین آفات حلق
  • His name amongst the people came to be Shaykh Aqta’:the calamities (which he suffered because) of his gullet made him well-known by this (name).
  • کرامات شیخ اقطع و زنبیل بافتن او بدو دست
  • The miraculous gifts of Shaykh Aqta’, and how he used to weave palm-leaf baskets with both hands.
  • در عریش او را یکی زایر بیافت ** کو بهر دو دست می زنبیل بافت 1705
  • A visitor found him in his hut, (and saw) that he was weaving a basket with both hands.
  • گفت او را ای عدو جان خویش ** در عریشم آمده سر کرده پیش
  • He (the Shaykh) said to him, “O enemy of thine own life, who hast come putting thy head into my hut.
  • این چراکردی شتاب اندر سباق ** گفت از افراط مهر و اشتیاق
  • Why hast thou made such hot haste?” He replied, “From excess of love and longing.”
  • پس تبسم کرد و گفت اکنون بیا ** لیک مخفی دار این را ای کیا
  • Then he (the Shaykh) smiled and said, “Now come in, but keep this (thing) secret, O noble sir.
  • تا نمیرم من مگو این با کسی ** نه قرینی نه حبیبی نه خسی
  • Till I die, do not tell this to any one, neither to a comrade nor to a beloved nor to a worthless fellow.”
  • بعد از آن قومی دگر از روزنش ** مطلع گشتند بر بافیدنش 1710
  • Afterwards other folk, (looking) through his window, became acquainted with his weaving.
  • گفت حکمت را تو دانی کردگار ** من کنم پنهان تو کردی آشکار
  • He said, “O Creator, Thou knowest the wisdom (the purpose in this). I conceal (my secret), Thou hast revealed it.”
  • آمد الهامش که یکچندی بدند ** که درین غم بر تو منکر می‌شدند
  • The Divine inspiration came to him: “There were a number of people who were beginning to disbelieve in thee in (consequence of) this affliction,
  • که مگر سالوس بود او در طریق ** که خدا رسواش کرد اندر فریق
  • Saying, ‘Perchance he was a hypocrite in the Way (of God), so that God made him infamous among humankind.’
  • من نخواهم کان رمه کافر شوند ** در ضلالت در گمان بد روند
  • I don not wish that that party should become infidels and in thinking evil (of thee) fall into perdition;