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3482-3531

  • دلق بیرون کن برهنه شو ز دلق ** تا ز تو فارغ شود اوهام خلق‏
  • Put off your dervish-cloak, strip yourself of it, in order that the people's suspicions may be cleared away from you.”
  • گفت یا رب مر غلامت را خسان ** متهم کردند فرمان در رسان‏
  • He cried, “O Lord, these vile wretches have made an accusation against Thy slave: bring Thy command to pass!”
  • چون به درد آمد دل درویش از آن ** سر برون کردند هر سو در زمان‏
  • When the heart of the dervish was pained by that (suspicion), at once there put forth their heads on every side
  • صد هزاران ماهی از دریای ژرف ** در دهان هر یکی دری شگرف‏ 3485
  • From the deep sea myriads of fishes, and in the mouth of each (was) a superb pearl:
  • صد هزاران ماهی از دریای پر ** در دهان هر یکی در و چه در
  • Myriads of fishes out of the full sea, each with a pearl in its mouth—and what (marvellous) pearls!—
  • هر یکی دری خراج ملکتی ** کز اله است این ندارد شرکتی‏
  • Every pearl the revenue of a kingdom. “These,” they said (to him), “are from  God, they have no association (with any one but God).”
  • در چند انداخت در کشتی و جست ** مر هوا را ساخت کرسی و نشست‏
  • He dropped a quantity of pearls on the ship and sprang (aloft): he made the air his high-seat and sate (thereon),
  • خوش مربع چون شهان بر تخت خویش ** او فراز اوج و کشتی‏اش به پیش‏
  • (Resting) at ease, cross-legged, as kings upon their thrones— he above the zenith, and the ship before him.
  • گفت رو کشتی شما را حق مرا ** تا نباشد با شما دزد گدا 3490
  • He said, “Begone! The ship for you, God for me, so that a beggarly thief may not be with you!
  • تا که را باشد خسارت زین فراق ** من خوشم جفت حق و با خلق طاق‏
  • Let us see who will be the loser by this separation! I am pleased, (being) paired (united) with God and singled (isolated) from (His) creatures.
  • نه مرا او تهمت دزدی نهد ** نه مهارم را به غمازی دهد
  • He does not accuse me of theft, He does not hand me over to (the mercy of) an informer.”
  • بانگ کردند اهل کشتی کای همام ** از چه دادندت چنین عالی مقام‏
  • The people in the ship cried out, “O noble chief, wherefore has such a high estate been given to thee?”
  • گفت از تهمت نهادن بر فقیر ** و ز حق آزاری پی چیزی حقیر
  • He answered, “For throwing suspicion on dervishes and offending God on account of a despicable thing (as ye have done)!
  • حاش لله بل ز تعظیم شهان ** که نبودم در فقیران بد گمان‏ 3495
  • God forbid! Nay, (it was) for showing reverence to (the spiritual) kings, inasmuch as I did not conceive ill thoughts against dervishes—
  • آن فقیران لطیف خوش نفس ** کز پی تعظیمشان آمد عبس‏
  • Those gracious dervishes of sweet breath (pure spirit), for whose magnification (the chapter of the Qur’án entitled) ‘Abasa was revealed.”
  • آن فقیری بهر پیچا پیچ نیست ** بل پی آن که بجز حق هیچ نیست‏
  • That dervishhood is not for the sake of (avoiding) entanglement (with the world); no, (it is) because nothing exists but God.
  • متهم چون دارم آنها را که حق ** کرد امین مخزن هفتم طبق‏
  • How should I hold in suspicion those whom God hath entrusted with the treasury of the Seventh Heaven?
  • متهم نفس است نه عقل شریف ** متهم حس است نه نور لطیف‏
  • The fleshly soul is suspect, not the sublime Reason: the senses are suspect, not the subtle Light.
  • نفس سوفسطایی آمد می‏زنش ** کش زدن سازد نه حجت گفتنش‏ 3500
  • The fleshly soul is a sophist: beat it constantly, for beating does it good, not arguing with it.
  • معجزه بیند فروزد آن زمان ** بعد از آن گوید خیالی بود آن‏
  • It sees a miracle (wrought by a prophet), and at the moment it glows (with belief); (but) afterwards it says, “’Twas (only) a phantasy;
  • ور حقیقت بودی آن دید عجب ** چون مقیم چشم نامد روز و شب‏
  • For if that wondrous sight was real, why did it not become abiding, day and night, in the eye?”
  • آن مقیم چشم پاکان می‏بود ** نه قرین چشم حیوان می‏شود
  • It is abiding in the eyes of the pure, (but) it does not haunt the eyes of animals (sensual men);
  • کان عجب زین حس دارد عار و ننگ ** کی بود طاوس اندر چاه تنگ‏
  • For the miracle is ashamed and scornful of these (bodily) senses: how should a peacock be (confined) in a narrow pit?
  • تا نگویی مر مرا بسیار گو ** من ز صد یک گویم و آن همچو مو 3505
  • Take heed not to call me garrulous: I say (only) one in a hundred, and that (one) like a hair.
  • تشنیع صوفیان بر آن صوفی که پیش شیخ بسیار می‏گوید
  • How some Súfís abused a certain Súfí, saying that he talked too much in the presence of the Shaykh.
  • صوفیان بر صوفیی شنعت زدند ** پیش شیخ خانقاهی آمدند
  • Some Súfís abused a certain Súfí, and came to the Shaykh of the convent,
  • شیخ را گفتند داد جان ما ** تو از این صوفی بجو ای پیشوا
  • And said to the Shaykh, “Demand justice for our souls from this Súfí, O Guide!”
  • گفت آخر چه گله ست ای صوفیان ** گفت این صوفی سه خو دارد گران‏
  • He said, “Why, what is the complaint, O Súfís?” He (their spokesman) replied, “This Súfí has three annoying habits:
  • در سخن بسیار گو همچون جرس ** در خورش افزون خورد از بیست کس‏
  • In speech he is garrulous as a bell; in eating he eats more than twenty persons;
  • ور بخسبد هست چون اصحاب کهف ** صوفیان کردند پیش شیخ زحف‏ 3510
  • And if he sleep, he is like the Men of the Cave.” (Thus) did the Súfís march to war (against him) before the Shaykh.
  • شیخ رو آورد سوی آن فقیر ** که ز هر حالی که هست اوساط گیر
  • The Shaykh turned his face towards that dervish, saying, “In every case that exists, take the middle (course).
  • در خبر خیر الأمور أوساطها ** نافع آمد ز اعتدال أخلاطها
  • (It is stated) in Tradition that the best things are the mean (those between the two extremes): the (four) humours are beneficial through being in equipoise.
  • گر یکی خلطی فزون شد از عرض ** در تن مردم پدید آید مرض‏
  • If by accident (any) one humour become excessive, disease appears in the human body.
  • بر قرین خویش مفزا در صفت ** کان فراق آرد یقین در عاقبت‏
  • Do not exceed in (any) quality him that is thy yoke-fellow, for that will assuredly bring about separation (between you) in the end.
  • نطق موسی بد بر اندازه و لیک ** هم فزون آمد ز گفت یار نیک‏ 3515
  • The speech of Moses was in measure, but even so it exceeded the words of his good friend.
  • آن فزونی با خضر آمد شقاق ** گفت رو تو مکثری هذا فراق‏
  • That excess resulted in (his) opposing Khadir; and he (Khadir) said, ‘Go, thou art one that talks too much: this is a (cause of) separation (between us).’
  • موسیا بسیار گویی دور شو ** ور نه با من گنگ باش و کور شو
  • O (thou who resemblest) Moses, thou art garrulous. Go far off, or else be dumb with me and blind!
  • ور نرفتی وز ستیزه شسته‏ای ** تو به معنی رفته‏ای بگسسته‏ای‏
  • And if thou goest not, but remainest sitting (here) in despite (of me), thou art gone in reality and severed (from my company).”
  • چون حدث کردی تو ناگه در نماز ** گویدت سوی طهارت رو به تاز
  • When suddenly you commit an act of (legal) impurity in the ritual prayer, it (the prayer) says to you, “Go speedily to purify yourself”;
  • ور نرفتی خشک جنبان می‏شوی ** خود نمازت رفت بنشین ای غوی‏ 3520
  • And if you go not, you will be moving (exerting yourself) in vain; verily your prayer is gone beforehand (already), O misguided man!
  • رو بر آنها که هم جفت تواند ** عاشقان و تشنه‏ی گفت تواند
  • Go to them that are your mates, (them) that are enamoured of your discourse and thirsting for it.
  • پاسبان بر خوابناکان بر فزود ** ماهیان را پاسبان حاجت نبود
  • One who keeps watch is superior to those who slumber: the (spiritual) fish have no need of one who keeps watch.
  • جامه پوشان را نظر بر گازر است ** جان عریان را تجلی زیور است‏
  • Those who wear clothes look to the launderer, (but) the soul of the naked hath (Divine) illumination as its adornment.
  • یا ز عریانان به یک سو باز رو ** یا چو ایشان فارغ از تن جامه شو
  • Either withdraw (and turn) aside from the naked, or like them become free from body-garments.
  • ور نمی‏تانی که کل عریان شوی ** جامه کم کن تا ره اوسط روی‏ 3525
  • And if you cannot become wholly naked, make your garments less, so that you may tread the middle path.
  • عذر گفتن فقیر به شیخ‏
  • How the dervish excused himself to the Shaykh.
  • پس فقیر آن شیخ را احوال گفت ** عذر را با آن غرامت کرد جفت‏
  • Then the dervish told the Shaykh how the case stood, and coupled excuses with the discharge of that obligation.
  • مر سؤال شیخ را داد او جواب ** چون جوابات خضر خوب و صواب‏
  • To the Shaykh's questions he gave answer good and right, like the answers of Khadir—
  • آن جوابات سؤالات کلیم ** کش خضر بنمود از رب علیم‏
  • (Namely) those answers to the questions of Moses which Khadir, (inspired) by the all-knowing Lord, set forth to him,
  • گشت مشکلهاش حل و افزون زیاد ** از پی هر مشکلش مفتاح داد
  • (So that) his difficulties became solved, and he (Khadir) gave to him (Moses) the key to every question (in a way) beyond telling.
  • از خضر درویش هم میراث داشت ** در جواب شیخ همت بر گماشت‏ 3530
  • The dervish also had (a spiritual) inheritance from Khadir; (hence) he bent his will to answering the Shaykh.
  • گفت راه اوسط ار چه حکمت است ** لیک اوسط نیز هم با نسبت است‏
  • He said, “Although the middle path is (the way of) wisdom, yet the middle path too is relative.