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5
1549-1573

  • لیک اغلب بر سبب راند نفاذ  ** تا بداند طالبی جستن مراد 
  • But, for the most part, He lets the execution (of His will) follow the course of causation, in order that a seeker may be able to pursue the object of his desire.
  • چون سبب نبود چه ره جوید مرید  ** پس سبب در راه می‌باید بدید  1550
  • When there is no cause, what way should the seeker pursue? Therefore he must have a visible cause in the way (that he is pursuing).
  • این سببها بر نظرها پرده‌هاست  ** که نه هر دیدار صنعش را سزاست 
  • These causes are veils on the eyes, for not every eye is worthy of (contemplating) His work.
  • دیده‌ای باید سبب سوراخ کن  ** تا حجب را بر کند از بیخ و بن 
  • An eye that can penetrate the cause is needed to extirpate (these) veils from root and bottom,
  • تا مسبب بیند اندر لامکان  ** هرزه داند جهد و اکساب و دکان 
  • So that it may behold the Causer in (the world of) non-spatiality and regard exertion and earnings and shops as (mere) nonsense.
  • از مسبب می‌رسد هر خیر و شر  ** نیست اسباب و وسایط ای پدر 
  • Everything good or evil comes from the Causer: causes and means, O father, are naught
  • جز خیالی منعقد بر شاه‌راه  ** تا بماند دور غفلت چند گاه  1555
  • But a phantom that has materialised on the King's highway in order that the period of heedlessness (the reign of ignorance) may endure for some (little) time.
  • در ابتدای خلقت جسم آدم علیه‌السلام کی جبرئیل علیه‌السلام را اشارت کرد کی برو از زمین مشتی خاک برگیر و به روایتی از هر نواحی مشت مشت بر گیر 
  • On the beginning of the creation of the body of Adam, on whom be peace, when He (God) commanded Gabriel, on whom be peace, saying, “Go, take a handful of clay from this Earth,” or according to another relation, “Take a handful from every region.”
  • چونک صانع خواست ایجاد بشر  ** از برای ابتلای خیر و شر 
  • When the Maker willed to bring Man into existence for the purpose of probation with good and evil,
  • جبرئیل صدق را فرمود رو  ** مشت خاکی از زمین بستان گرو 
  • He commanded Gabriel the true, saying, “Go, take a handful of clay from the Earth as a pledge.”
  • او میان بست و بیامد تا زمین  ** تا گزارد امر رب‌العالمین 
  • He girt his loins and came to the Earth, that he might execute the command of the Lord of created beings.
  • دست سوی خاک برد آن متمر  ** خاک خود را در کشید و شد حذر 
  • That obedient one moved his hand towards the Earth: the Earth withdrew herself and was afraid.
  • پس زبان بگشاد خاک و لابه کرد  ** کز برای حرمت خلاق فرد  1560
  • Then the Earth loosed her tongue and made supplication, saying, “For the sake of the reverence due to the unique Creator,
  • ترک من گو و برو جانم ببخش  ** رو بتاب از من عنان خنگ رخش 
  • Take leave of me and go! Spare my life! Go, turn aside from me the reins of thy white steed!
  • در کشاکشهای تکلیف و خطر  ** بهر لله هل مرا اندر مبر 
  • For God's sake, leave me and do not plunge me into the troubles of (moral) obligation and danger.
  • بهر آن لطفی که حقت بر گزید  ** کرد بر تو علم لوح کل پدید 
  • (I beseech thee) for the sake of the favour by which God chose thee out and revealed to thee the knowledge (written) in the Universal Tablet,
  • تا ملایک را معلم آمدی  ** دایما با حق مکلم آمدی 
  • So that thou hast become the teacher of the Angels and art conversing with God continually;
  • که سفیر انبیا خواهی بدن  ** تو حیات جان وحیی نی بدن  1565
  • For thou wilt be the messenger sent to the prophets: thou art the life of the inspired spirit, not (the life) of the body.
  • بر سرافیلت فضیلت بود از آن  ** کو حیات تن بود تو آن جان 
  • Thou (ever) hadst superiority over Seraphiel because he is the body's life, (while) thou art the spirit's.
  • بانگ صورش نشات تن‌ها بود  ** نفخ تو نشو دل یکتا بود 
  • The blast of his trumpet is (producing) the growth of bodies; thy breath is (producing) the growth of the single heart.
  • جان جان تن حیات دل بود  ** پس ز دادش داد تو فاضل بود 
  • The life of the heart is the soul of the soul of the body: therefore thy gift is superior to his.
  • باز میکائیل رزق تن دهد  ** سعی تو رزق دل روشن دهد 
  • Again, Michael gives the sustenance (proper) for the body, (but) thy labour gives the sustenance (proper) for the illumined heart.
  • او بداد کیل پر کردست ذیل  ** داد رزق تو نمی‌گنجد به کیل  1570
  • He has filled his skirt with gifts (of sustenance dispensed) by measure, (but) thy gifts of sustenance are immeasurable.
  • هم ز عزرائیل با قهر و عطب  ** تو بهی چون سبق رحمت بر غضب 
  • Moreover, thou art better than Azrael the tyrannous and enraged, even as (Divine) Mercy is prior to Wrath.
  • حامل عرش این چهارند و تو شاه  ** بهترین هر چهاری ز انتباه 
  • These four (Angels) are the bearers of the (Divine) Throne, and thou (art their) king: thou art the best of all of the four from being (spiritually) awake.
  • روز محشر هشت بینی حاملانش  ** هم تو باشی افضل هشت آن زمانش 
  • On the Day of the (Last) Congregation thou wilt see that its bearers are eight: at that time also thou wilt be the most excellent of its eight (bearers).”