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2
2119-2168

  • یک نشان آدم آن بود از ازل ** که ملایک سر نهندش از محل‏
  • One mark of Adam from eternity was this, that the angels should lay their heads (on the ground) before him, because it was his place (proper to his dignity).
  • یک نشان دیگر آن که آن بلیس ** ننهدش سر که منم شاه و رئیس‏ 2120
  • Another mark was that Iblís, saying, “I am the king and chief,” should not lay down his head before him.
  • پس اگر ابلیس هم ساجد شدی ** او نبودی آدم او غیری بدی‏
  • If, then, Iblís too had become a worshipper (of Adam), he (Adam) would not have been Adam: he would have been another.
  • هم سجود هر ملک میزان اوست ** هم جحود آن عدو برهان اوست‏
  • At once the worship of every angel is the test of him, and the denial (of him) by that enemy (Iblís) is the proof of him.
  • هم گواه اوست اقرار ملک ** هم گواه اوست کفران سگک‏
  • At once the acknowledgment (made) by the angels is witness for him, and the disbelief of that petty cur (Iblís) is witness for him.
  • تتمه اعتماد آن مغرور بر تملق خرس‏
  • Conclusion of the (story concerning the) trust of that deluded man in the fawningness of the bear.
  • شخص خفت و خرس می‏راندش مگس ** وز ستیز آمد مگس زو باز پس‏
  • The man fell asleep, and the bear kept driving away the flies (which were) on him, but in spite of him they soon came back again.
  • چند بارش راند از روی جوان ** آن مگس زو باز می‏آمد دوان‏ 2125
  • Several times he drove them from the youth’s face, but soon they came hurrying back once more.
  • خشمگین شد با مگس خرس و برفت ** بر گرفت از کوه سنگی سخت زفت‏
  • The bear was enraged with the flies and went off. He picked up a very big stone from the mountain-side.
  • سنگ آورد و مگس را دید باز ** بر رخ خفته گرفته جای ساز
  • He fetched the stone, and saw the flies again settled comfortably on the face of the sleeper.
  • بر گرفت آن آسیا سنگ و بزد ** بر مگس تا آن مگس واپس خزد
  • He took up that millstone and struck at the flies, in order that they might retire.
  • سنگ روی خفته را خشخاش کرد ** این مثل بر جمله عالم فاش کرد
  • The stone made powder of the sleeping man’s face, and published to the whole world this adage––.
  • مهر ابله مهر خرس آمد یقین ** کین او مهر است و مهر اوست کین‏ 2130
  • “The love of a fool is for sure the love of a bear: his hate is love and his love is hate.”
  • عهد او سست است و ویران و ضعیف ** گفت او زفت و وفای او نحیف‏
  • His promise is infirm and corrupt and feeble; his word stout and his performance lean.
  • گر خورد سوگند هم باور مکن ** بشکند سوگند، مرد کژ سخن‏
  • Do not believe him, even if he take an oath: the man whose speech is false will break his oath.
  • چون که بی‏سوگند گفتش بد دروغ ** تو میفت از مکر و سوگندش به دوغ‏
  • Inasmuch as, without the oath, his word was a lie, do not be entrapped by his deceit and oath.
  • نفس او میر است و عقل او اسیر ** صد هزاران مصحفش خود خورده‏گیر
  • His fleshly soul is in command, and his intellect captive; even suppose that he has sworn on a hundred thousand Qur’áns,
  • چون که بی‏سوگند پیمان بشکند ** گر خورد سوگند هم آن بشکند 2135
  • (Yet), since without (taking) an oath he will break his pact- if he take an oath, he will break that too;
  • ز آن که نفس آشفته‏تر گردد از آن ** که کنی بندش به سوگند گران‏
  • Because the fleshly soul becomes (all) the more infuriated by your binding it with a heavy oath.
  • چون اسیری بند بر حاکم نهد ** حاکم آن را بر درد بیرون جهد
  • When a captive puts bonds upon a governor, the governor will burst them and leap out;
  • بر سرش کوبد ز خشم آن بند را ** می‏زند بر روی او سوگند را
  • He will bang those bonds on his (the captive’s) head in wrath, dashing the oath in his face.
  • تو ز اوفوا بالعقودش دست شو ** احفظوا أیمانکم با او مگو
  • Wash your hands (give up hope) of his (obeying the Divine command), “Fulfil your promises”; do not say to him, “Keep your oaths.”
  • و آن که حق را ساخت در پیمان سند ** تن کند چون تار و گرد او تند 2140
  • But he that makes God his support in (keeping) his promise will make his body (thin) as a thread and wind (himself) about Him.
  • رفتن مصطفی علیه السلام به عیادت صحابی و بیان فایده عیادت‏
  • How Mustafá (Mohammed), on whom be peace, went to visit the (sick) Companion; and an exposition of the profit of visiting the sick.
  • از صحابه خواجه‏ای بیمار شد ** و اندر آن بیماریش چون تار شد
  • A notable amongst the Companions (of Mohammed) fell ill, and in that illness of his became (thin) as a thread.
  • مصطفی آمد عیادت سوی او ** چون همه لطف و کرم بد خوی او
  • Mustafá went to visit him, since his (Mustafá's) nature was all kindness and generosity.
  • در عیادت رفتن تو فایده است ** فایده آن باز با تو عایده است‏
  • There is profit in your visiting the sick: the profit thereof is returning to you again.
  • فایده اول که آن شخص علیل ** بوک قطبی باشد و شاه جلیل‏
  • The first profit is that the sick person may perchance be a Qutb and a glorious (spiritual) king;
  • ور نباشد قطب یار ره بود ** شه نباشد فارس اسپه بود 2145
  • And if he be not a Qutb, he may be a friend of the (Súfí) Way; if he be not the king, he may be the cavalier of the host.
  • پس صله یاران ره لازم شمار ** هر که باشد گر پیاده گر سوار
  • Deem it, then, incumbent (on you) to attach yourselves to the friends of the Way, whosoever it may be, and whether (he be) footman or rider.
  • ور عدو باشد همین احسان نکوست ** که به احسان بس عدو گشته است دوست‏
  • And if he be a foe (to you), still this kindness is good, for by kindness many a foe hath been made a friend;
  • ور نگردد دوست کینش کم شود ** ز آن که احسان کینه را مرهم شود
  • And though he do not become a friend, his enmity is lessened, because kindness becomes the balm for enmity.
  • بس فواید هست غیر این و لیک ** از درازی خایفم ای یار نیک‏
  • There are many profits besides these, but I am afraid of being tedious, good friend.
  • حاصل این آمد که یار جمع باش ** هم چو بتگر از حجر یاری تراش‏ 2150
  • The gist (of the matter) is this: be the friend of the whole community (of Súfís): like the idol-maker, carve a friend out of the stone,
  • ز آن که انبوهی و جمع کاروان ** ره زنان را بشکند پشت و سنان‏
  • Because the throng and multitude of a caravan will break the backs and spears of the highwaymen.
  • چون دو چشم دل نداری ای عنود ** که نمی‏دانی تو هیزم را ز عود
  • Inasmuch as you have not the heart's two eyes, O contumacious man, so that you cannot distinguish firewood from aloes-wood,
  • چون که گنجی هست در عالم مرنج ** هیچ ویران را مدان خالی ز گنج‏
  • (You may despair of finding the true friend of God; but) since there exists a treasure in the world, do not grieve: deem no ruined place empty of treasure.
  • قصد هر درویش می‏کن از گزاف ** چون نشان یابی بجد می‏کن طواف‏
  • Betake yourself to every dervish at random, and when you find the mark (of the true saint), frequent (him) assiduously.
  • چون تو را آن چشم باطن بین نبود ** گنج می‏پندار اندر هر وجود 2155
  • As the inward-seeing eye was not (granted) to you, think always (that) the treasure (may be) in everybody.
  • وحی کردن حق تعالی به موسی علیه السلام که چرا به عیادت من نیامدی‏
  • How the high God revealed to Moses, on whom be peace, (the words), “Wherefore didst not thou visit Me in sickness?”
  • آمد از حق سوی موسی این عتاب ** کای طلوع ماه دیده تو ز جیب‏
  • To Moses there came from God this reproach: “O thou who hast seen the rising of the moon from thy bosom,
  • مشرقت کردم ز نور ایزدی ** من حقم رنجور گشتم نامدی‏
  • Thou whom I have made (radiant as) the place of sunrise by (illumining thee with) the Divine Light! I am God, I fell sick, thou camest not.”
  • گفت سبحانا تو پاکی از زیان ** این چه رمز است این بکن یا رب بیان‏
  • Moses said, “O Thou transcendent in Thy glory, Thou art clear of loss (defect). What mystery is this? Explain this, O Lord!”
  • باز فرمودش که در رنجوریم ** چون نپرسیدی تو از روی کرم‏
  • God said unto him again, “Wherefore in My sickness didst not thou kindly ask after Me?”
  • گفت یا رب نیست نقصانی تو را ** عقل گم شد این سخن را بر گشا 2160
  • He answered, “O Lord, Thou hast no imperfection. (My) understanding is lost: unfold (the meaning of) these words.”
  • گفت آری بنده خاص گزین ** گشت رنجور او منم نیکو ببین‏
  • God said, “Yea; a favourite and chosen slave (of Mine) fell sick. I am he. Consider well!
  • هست معذوریش معذوری من ** هست رنجوریش رنجوری من‏
  • His excusability (infirmity) is My excusability, his sickness is My sickness.”
  • هر که خواهد همنشینی خدا ** تا نشیند در حضور اولیا
  • Whoever wishes to sit with God, let him sit in the presence of the saints.
  • از حضور اولیا گر بسکلی ** تو هلاکی ز آن که جزوی بی‏کلی‏
  • If you are broken off (divided) from the presence of the saints, you are in perdition, because you are a part without the whole.
  • هر که را دیو از کریمان وابرد ** بی‏کسش یابد سرش را او خورد 2165
  • Whomsoever the Devil cuts off from the noble (saints), he finds him without any one (to help him), and he devours his head.
  • یک بدست از جمع رفتن یک زمان ** مکر دیو است بشنو و نیکو بدان‏
  • To go for one moment a single span apart from the community (of saints) is (a result of) the Devil's guile. Hearken, and know (it) well.
  • تنها کردن باغبان صوفی و فقیه و علوی را از همدیگر
  • How the gardener isolated the Súfí, the jurist, and the descendant of ‘Alí from one another.
  • باغبانی چون نظر در باغ کرد ** دید چون دزدان به باغ خود سه مرد
  • A gardener, when he looked into the orchard, saw three men in his orchard, as (though they were) thieves:
  • یک فقیه و یک شریف و صوفیی ** هر یکی شوخی بدی لایوفیی‏
  • A jurist and a Sharíf and a Súfí: each one an impudent, knavish and perfidious rogue.