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3
1838-1887

  • اندرین اندیشه تشویشش فزود ** که جز او را نیست اینجا باش و بود
  • (Whilst he was occupied) in this reflection, his perplexity increased: (he said to himself), “No one lives here except him.
  • اوست تنها مصحفی آویخته ** من نیم گستاخ یا آمیخته
  • He is alone, (and yet) he has hung a Book (on the wall). I am not (so) unmannerly or muddled (in my wits)
  • تا بپرسم نه خمش صبری کنم ** تا به صبری بر مرادی بر زنم 1840
  • As to ask (him the reason). Nay, hush! I will be patient, in order that by patience I may gain my object.”
  • صبر کرد و بود چندی در حرج ** کشف شد کالصبر مفتاح الفرج
  • He showed patience and was in a quandary for some time, (till at last) it (the secret) was disclosed, for patience is the key to joy (relief).
  • صبرکردن لقمان چون دید کی داود حلقه‌ها می‌ساخت از سال کردن با این نیت کی صبر از سال موجب فرج باشد
  • How Luqmán, when he saw David, on whom be peace, making (iron) rings, refrained from questioning him, with the intention that this act of self-control should be the cause of relief (from perplexity).
  • رفت لقمان سوی داود صفا ** دید کو می‌کرد ز آهن حلقه‌ها
  • Luqmán went to David, the pure of heart, and observed that he was making rings of iron,
  • جمله را با همدگر در می‌فکند ** ز آهن پولاد آن شاه بلند
  • (And) that the exalted King was casting all the steel rings into each other.
  • صنعت زراد او کم دیده بود ** درعجب می‌ماند وسواسش فزود
  • He had not seen the armourer's handicraft (before), (so) he remained in astonishment and his curiosity increased—
  • کین چه شاید بود وا پرسم ازو ** که چه می‌سازی ز حلقه تو بتو 1845
  • “What can this be? I will ask him what he is making with the interfolded rings.”
  • باز با خود گفت صبر اولیترست ** صبر تا مقصود زوتر رهبرست
  • Again he said to himself, “Patience is better: patience is the quickest guide to the object of one's quest.”
  • چون نپرسی زودتر کشفت شود ** مرغ صبر از جمله پران‌تر بود
  • When you ask no question, the sooner will it (the secret) be disclosed to you: the bird, patience, flies faster than all (others);
  • ور بپرسی دیرتر حاصل شود ** سهل از بی صبریت مشکل شود
  • And if you ask, the more slowly will your object be gained: what is easy will be made difficult by your impatience.
  • چونک لقمان تن بزد هم در زمان ** شد تمام از صنعت داود آن
  • When Luqmán kept silence, straightway that (work of making rings) was finished by David's craftsmanship.
  • پس زره سازید و در پوشید او ** پیش لقمان کریم صبرخو 1850
  • Then he fashioned a coat of mail and put it on in the presence of the noble and patient Luqmán.
  • گفت این نیکو لباسست ای فتی ** درمصاف و جنگ دفع زخم را
  • “This,” he said, “is an excellent garment, O young man, for warding off blows on the battle-field and in war.”
  • گفت لقمان صبر هم نیکو دمیست ** که پناه و دافع هر جا غمیست
  • Luqmán said, “Patience too is of good effect, for it is the protection and defence against pain everywhere.”
  • صبر را با حق قرین کرد ای فلان ** آخر والعصر را آگه بخوان
  • He (God) hath joined sabr (patience) with haqq (the real and permanent): O reader, recite attentively the end of (the Súra) Wa’l-‘asr.
  • صد هزاران کیمیا حق آفرید ** کیمیایی همچو صبر آدم ندید
  • God created hundreds of thousands of elixirs, (but) Man hath not seen an elixir like patience.
  • بقیه‌ی حکایت نابینا و مصحف
  • The remainder of the story of the blind man and his reading the Qur’án.
  • مرد مهمان صبرکرد و ناگهان ** کشف گشتش حال مشکل در زمان 1855
  • The guest showed patience, and of a sudden the difficult case was unveiled to him all at once.
  • نیم‌شب آواز قرآن را شنید ** جست از خواب آن عجایب را بدید
  • At midnight he heard the sound of (recitation of) the Qur’án; he sprang up from sleep and beheld a marvel—
  • که ز مصحف کور می‌خواندی درست ** گشت بی‌صبر و ازو آن حال جست
  • That the blind man was reading correctly from the Qur’án. He became impatient and sought from him (an explanation of) that matter.
  • گفت آیا ای عجب با چشم کور ** چون همی‌خوانی همی‌بینی سطور
  • “Oh, wonderful!” he cried. “Thou with sightless eyes, how art thou reading, (how art thou) seeing the lines?
  • آنچ می‌خوانی بر آن افتاده‌ای ** دست را بر حرف آن بنهاده‌ای
  • Thou hast touched that which thou art reading: thou hast laid thy hand upon the words of that (passage).
  • اصبعت در سیر پیدا می‌کند ** که نظر بر حرف داری مستند 1860
  • Thy finger, in motion, makes it evident that thou hast thine eye resting on the words.”
  • گفت ای گشته ز جهل تن جدا ** این عجب می‌داری از صنع خدا
  • He replied, “O thou who hast been separated from the body's ignorance, dost thou feel this wonder at the work of God?
  • من ز حق در خواستم کای مستعان ** بر قرائت من حریصم همچو جان
  • I begged of God, crying, ‘O Thou whose help is sought, I am (as) covetous of reading the Book as (I am) of life.
  • نیستم حافظ مرا نوری بده ** در دو دیده وقت خواندن بی‌گره
  • I do not know it by heart: at the time of reading it, bestow on my two eyes an untroubled light.
  • باز ده دو دیده‌ام را آن زمان ** که بگیرم مصحف و خوانم عیان
  • Give me back my eyes at that moment, so that I may take the Book and read it plain.’
  • آمد از حضرت ندا کای مرد کار ** ای بهر رنجی به ما اومیدوار 1865
  • From the Divine Presence came the cry (in response): ‘O man of (devotional) work, O thou that hast hope of Me in every grief,
  • حسن ظنست و امیدی خوش ترا ** که ترا گوید بهر دم برتر آ
  • Thou hast the good thought (of Me) and the fair hope that at each moment bids thee mount higher.
  • هر زمان که قصد خواندن باشدت ** یا ز مصحفها قرائت بایدت
  • Whensoever thou intendest to read (the Qur’án) or wantest the lection from (different) copies,
  • من در آن دم وا دهم چشم ترا ** تا فرو خوانی معظم جوهرا
  • At that moment I will restore thine eye, in order that thou mayst read, O venerable being.’
  • همچنان کرد و هر آنگاهی که من ** وا گشایم مصحف اندر خواندن
  • Even so He did, and whenever I open the Book to read,
  • آن خبیری که نشد غافل ز کار ** آن گرامی پادشاه و کردگار 1870
  • That all-knowing One who never becomes forgetful of His work, that honoured Sovereign and Maker,
  • باز بخشد بینشم آن شاه فرد ** در زمان همچون چراغ شب‌نورد
  • That incomparable King at once gives my sight back to me, like a lamp that makes an end of the (darkness of) night.”
  • زین سبب نبود ولی را اعتراض ** هرچه بستاند فرستد اعتیاض
  • On this account the saint has no objection (to raise against the Divine ordainment): whatsoever He (God) takes away, He sends compensation.
  • گر بسوزد باغت انگورت دهد ** در میان ماتمی سورت دهد
  • If He burn your vineyard, He will give you grapes; in the midst of mourning He will give you festivity.
  • آن شل بی‌دست را دستی دهد ** کان غمها را دل مستی دهد
  • To the handless paralytic He gives a hand, to the (person who is a) mine of grief He gives the (joyous) heart of an intoxicated one.
  • لا نسلم و اعتراض از ما برفت ** چون عوض می‌آید از مفقود زفت 1875
  • (The feeling denoted by the words) “We will not submit” and (the desire to raise) objection have gone from us (saints), since there is coming a great recompense for what has been lost.
  • چونک بی آتش مرا گرمی رسد ** راضیم گر آتشش ما را کشد
  • Inasmuch as heat comes to me without fire, I am content if His fire kill me.
  • بی چراغی چون دهد او روشنی ** گر چراغت شد چه افغان می‌کنی
  • Inasmuch as He gives light without, any lamp—if your lamp is gone, why are you lamenting?
  • صفت بعضی اولیا کی راضی‌اند باحکام و لابه نکنند کی این حکم را بگردان
  • Description of some saints who are content with the (Divine) ordainments and do not beseech (God) to change this decree.
  • بشنو اکنون قصه‌ی آن ره‌روان ** که ندارند اعتراضی در جهان
  • Now listen to a story of those travellers on the Way who have no objection in the world.
  • ز اولیا اهل دعا خود دیگرند ** که همی‌دوزند و گاهی می‌درند
  • Those of the saints who make invocation are in sooth different (from these travellers): sometimes they sew and sometimes they tear.
  • قوم دیگر می‌شناسم ز اولیا ** که دهانشان بسته باشد از دعا 1880
  • I know another class of saints whose mouths are closed to invocation.
  • از رضا که هست رام آن کرام ** جستن دفع قضاشان شد حرام
  • Because of the content (quietism) that is subservient to (possessed by) those noble ones, it has become unlawful for them to seek to avert Destiny.
  • در قضا ذوقی همی‌بینند خاص ** کفرشان آید طلب کردن خلاص
  • In (submitting to) Destiny they experience a peculiar delight: it would be (an act of) infidelity for them to crave release.
  • حسن ظنی بر دل ایشان گشود ** که نپوشند از عمی جامه‌ی کبود
  • He (God) hath revealed to their hearts such a good opinion (of Him) that they do not put on the blue garb (of mourning) on account of any sorrow.
  • سال کردن بهلول آن درویش را
  • How Buhlúl questioned a certain dervish.
  • گفت بهلول آن یکی درویش را ** چونی ای درویش واقف کن مرا
  • Buhlúl said to a certain dervish, “How art thou, O dervish? Inform me.”
  • گفت چون باشد کسی که جاودان ** بر مراد او رود کار جهان 1885
  • He said, “How should that one be, according to whose desire the work of the world goes on?—
  • سیل و جوها بر مراد او روند ** اختران زان سان که خواهد آن شوند
  • According to whose desire the torrents and rivers flow, and the stars move in such wise as he wills;
  • زندگی و مرگ سرهنگان او ** بر مراد او روانه کو بکو
  • And Life and Death are his officers, going to and fro according to his desire.