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747-771

  • گفت المرء مع محبوبه  ** لا یفک القلب من مطلوبه 
  • (Who) said, ‘A man is with him whom he loves’: the heart is not severed from its object of desire.
  • هر کجا دامست و دانه کم نشین  ** رو زبون‌گیرا زبون‌گیران ببین 
  • Do not sit in any place where there is a trap and bait: O thou who regardest (others) as weak, go, consider (what becomes of) those who regard (others) as weak.
  • ای زبون‌گیر زبونان این بدان  ** دست هم بالای دستست ای جوان 
  • O thou who regardest the weak as weak (and at thy mercy), know this, (that) there is a hand above thy hand, O youth.
  • تو زبونی و زبون‌گیر ای عجب  ** هم تو صید و صیدگیر اندر طلب  750
  • Thou art weak (thyself) and thou regardest (others) as weak. Oh, wonderful! Thou art at once the prey and the hunter in pursuit (of the prey).
  • بین ایدی خلفهم سدا مباش  ** که نبینی خصم را وآن خصم فاش 
  • Be not (one of those described in the Verse) before and behind them (We will set) a barrier, so that thou canst not see the enemy, though the enemy is manifest.
  • حرص صیادی ز صیدی مغفلست  ** دلبریی می‌کند او بی‌دلست 
  • The greed of hunting makes (one) oblivious of being a prey: he (the hunter) tries to win hearts (though) he has lost his own.
  • تو کم از مرغی مباش اندر نشید  ** بین ایدی خلف عصفوری بدید 
  • Be not thou inferior to a bird in (thy) seeking: (even) a sparrow sees (what is) before and behind.
  • چون به نزد دانه آید پیش و پس  ** چند گرداند سر و رو آن نفس 
  • When it approaches the grain (bait), at that moment it turns its head and face several times to front and rear,
  • کای عجب پیش و پسم صیاد هست  ** تا کشم از بیم او زین لقمه دست  755
  • (As though to say), ‘Oh, I wonder whether there is a fowler in front of me or behind, so that for fear of him I should abstain from this food.’
  • تو ببین پس قصه‌ی فجار را  ** پیش بنگر مرگ یار و جار را 
  • Do thou see behind (thee) the story of (what happened to) the wicked; see before (thee) the death of (many a) friend and neighbour,
  • که هلاکت دادشان بی‌آلتی  ** او قرین تست در هر حالتی 
  • Whom He (God) destroyed without (using) any instrument: He is close to thee in every circumstance.
  • حق شکنجه کرد و گرز و دست نیست  ** پس بدان بی‌دست حق داورکنیست 
  • God inflicted torment (on them), and there is no mace or hand (employed): know, then, that God is one who deals justice (inflicts chastisement) without hands.
  • آنک می‌گفتی اگر حق هست کو  ** در شکنجه او مقر می‌شد که هو 
  • He who was saying, ‘If God exists, where is He?’ was confessing on the rack (of pain) that ’tis He (God).
  • آنک می‌گفت این بعیدست و عجیب  ** اشک می‌راند و همی گفت ای قریب  760
  • He who was saying, ‘This is far-fetched and marvellous’ was shedding tears and crying, ‘O Thou who art nigh!’
  • چون فرار از دام واجب دیده است  ** دام تو خود بر پرت چفسیده است 
  • Since he has deemed it necessary to flee from the trap, (’tis strange that) the trap for thee is in fact stuck fast to thy (gaudy) feathers.
  • بر کنم من میخ این منحوس دام  ** از پی کامی نباشم طلخ‌کام 
  • I will tear out the pin of this ill-fated trap: I will not suffer bitter grief for the sake of (indulging) a desire.
  • درخور عقل تو گفتم این جواب  ** فهم کن وز جست و جو رو بر متاب 
  • I have given thee this answer (which is) suitable to thy understanding: apprehend (its meaning) and do not avert thy face from seeking.
  • بسکل این حبلی که حرص است و حسد  ** یاد کن فی جیدها حبل مسد 
  • Snap this cord, which is greed and envy: remember (the text) on her neck a cord of palm-fibres.”
  • صفت کشتن خلیل علیه‌السلام زاغ را کی آن اشارت به قمع کدام صفت بود از صفات مذمومه‌ی مهلکه در مرید 
  • The reason why Khalíl (Abraham), on whom be peace, killed the crow, indicating (thereby) the subjugation of certain blameworthy and pernicious qualities in the disciple.
  • این سخن را نیست پایان و فراغ  ** ای خلیل حق چرا کشتی تو زاغ  765
  • There is no end and completion to this discourse. O Friend of God, why didst thou kill the crow?
  • بهر فرمان حکمت فرمان چه بود  ** اندکی ز اسرار آن باید نمود 
  • Because of the (Divine) command. What was the wisdom of the (Divine) command? A small part of the mysteries thereof must (now) be shown.
  • کاغ کاغ و نعره‌ی زاغ سیاه  ** دایما باشد به دنیا عمرخواه 
  • The cawing and noisy cry of the black crow is ever asking for (long) life in this world.
  • هم‌چو ابلیس از خدای پاک فرد  ** تا قیامت عمر تن درخواست کرد 
  • Like Iblís, it (the crow) besought the holy and incomparable God for bodily life till the Resurrection.
  • گفت انظرنی الی یوم الجزا  ** کاشکی گفتی که تبنا ربنا 
  • He (Iblís) said, “Grant me a respite till the Day of Retribution.” Would that he had said, “We repent, O our Lord.”
  • عمر بی توبه همه جان کندنست  ** مرگ حاضر غایب از حق بودنست  770
  • Life without repentance is all agony of spirit: to be absent from God is present (instant) death.
  • عمر و مرگ این هر دو با حق خوش بود  ** بی‌خدا آب حیات آتش بود 
  • Life and death—both these are sweet with (the presence of) God: without God the Water of Life is fire.