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3
1873-1922

  • 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.
  • هر کجا خواهد فرستد تعزیت ** هر کجا خواهد ببخشد تهنیت
  • He sends (what entails) condolence wheresoever he will; he bestows (what entails) felicitation wheresoever he will.
  • سالکان راه هم بر گام او ** ماندگان از راه هم در دام او
  • The travellers on the Way (go) according to his pleasure; they that have lost the Way (are fallen) in his snare.
  • هیچ دندانی نخندد در جهان ** بی رضا و امر آن فرمان‌روان 1890
  • No tooth flashes with laughter in the world without the approval and command of that imperial personage.”
  • گفت ای شه راست گفتی همچنین ** در فر و سیمای تو پیداست این
  • He (Buhlúl) said, “O King, thou hast spoken truly: ’tis even so: this is manifest in thy (spiritual) radiance and (glorious) aspect.
  • این و صد چندینی ای صادق ولیک ** شرح کن این را بیان کن نیک نیک
  • Thou art this and a hundred times as much, O veracious one; but expound this (mystery) and explain it very well,
  • آنچنانک فاضل و مرد فضول ** چون به گوش او رسد آرد قبول
  • In such fashion that (both) the virtuous (wise) and the man given to vanity (folly) may assent when it comes to their ears.
  • آنچنانش شرح کن اندر کلام ** که از آن هم بهره یابد عقل عام
  • Expound it in thy discourse in such a way that the understanding of the vulgar may profit thereby.”
  • ناطق کامل چو خوان‌پاشی بود ** خوانش بر هر گونه‌ی آشی بود 1895
  • The perfect speaker is like one who distributes trays of viands, on whose table is every sort of food,
  • که نماند هیچ مهمان بی نوا ** هر کسی یابد غذای خود جدا
  • So that no guest remains without provisions, (but) each one gets his (proper) nourishment separately:
  • همچو قرآن که بمعنی هفت توست ** خاص را و عام را مطعم دروست
  • (Such a speaker is) like the Qur’án which is sevenfold in meaning, and in which there is food for the elect and for the vulgar.
  • گفت این باری یقین شد پیش عام ** که جهان در امر یزدانست رام
  • He (the dervish) said, “This at least is evident to the vulgar, that the world is subject to the command of God.
  • هیچ برگی در نیفتد از درخت ** بی قضا و حکم آن سلطان بخت
  • No leaf drops from a tree without the predestination and ordainment of that Ruler of Fortune.
  • از دهان لقمه نشد سوی گلو ** تا نگوید لقمه را حق که ادخلوا 1900
  • No morsel goes from the mouth towards the gullet till God says to that morsel, ‘Enter!’
  • میل و رغبت کان زمام آدمیست ** جنبش آن رام امر آن غنیست
  • The inclination and desire which is Man's nose-rein—its movement is subject to the command of that Self-sufficient One.
  • در زمینها و آسمانها ذره‌ای ** پر نجنباند نگردد پره‌ای
  • In (all) the earths and heavens not an atom moves a wing, not a straw turns,
  • جز به فرمان قدیم نافذش ** شرح نتوان کرد و جلدی نیست خوش
  • Save by His eternal and effectual command. To expound (this) is impossible, and presumption is not good.
  • کی شمرد برگ درختان را تمام ** بی‌نهایت کی شود در نطق رام
  • Who may number all the leaves of the trees? How may the Infinite become amenable to speech?
  • این قدر بشنو که چون کلی کار ** می‌نگردد جز بامر کردگار 1905
  • Hear this much, (however): since all action (in the universe) only comes to pass by the command of the Maker,
  • چون قضای حق رضای بنده شد ** حکم او را بنده‌ی خواهنده شد
  • When the predestination of God becomes the pleasure of His servant, he (the servant) becomes a willing slave to His decree,
  • بی تکلف نه پی مزد و ثواب ** بلک طبع او چنین شد مستطاب
  • Without tasking himself, and not on account of the (future) reward and recompense; nay, his nature has become so goodly.
  • زندگی خود نخواهد بهر خوذ ** نه پی ذوقی حیات مستلذ
  • He does not desire his life for himself nor to the end that he may enjoy the life that is found sweet (by others).
  • هرکجا امر قدم را مسلکیست ** زندگی و مردگی پیشش یکیست
  • Wheresoever the Eternal Command takes its course, living and dying are one to him.
  • بهر یزدان می‌زید نه بهر گنج ** بهر یزدان می‌مرد نه از خوف رنج 1910
  • He lives for God's sake, not for riches; he dies for God's sake, not from fear of pain.
  • هست ایمانش برای خواست او ** نه برای جنت و اشجار و جو
  • His faith is (held) for the sake of (doing) His will, not for the sake of Paradise and its trees and streams.
  • ترک کفرش هم برای حق بود ** نه ز بیم آنک در آتش رود
  • His abandonment of infidelity is also for God's sake, not for fear lest he go into the Fire.
  • این چنین آمد ز اصل آن خوی او ** نه ریاضت نه بجست و جوی او
  • That disposition of his is like this originally: it is not (acquired by) discipline or by his effort and endeavour.
  • آنگهان خندد که او بیند رضا ** همچو حلوای شکر او را قضا
  • He laughs at the moment when he sees (the Divine) pleasure: to him Destiny is even as sugared sweetmeat.”
  • بنده‌ای کش خوی و خلقت این بود ** نه جهان بر امر و فرمانش رود 1915
  • The servant (of God) whose disposition and character is (like) this—does not the world move according to his command and behest?
  • پس چرا لابه کند او یا دعا ** که بگردان ای خداوند این قضا
  • Then why should he make entreaty and cry in prayer, “O God, avert this destiny”?
  • مرگ او و مرگ فرزندان او ** بهر حق پیشش چو حلوا در گلو
  • For God's sake his (own) death and the death of his children is to him like sweetmeat in the gullet.
  • نزع فرزندان بر آن باوفا ** چون قطایف پیش شیخ بی‌نوا
  • To that loyal one the death-agony of his children is like honey-cakes to a destitute old man.
  • پس چراگوید دعا الا مگر ** در دعا بیند رضای دادگر
  • Why, then, should he invoke (God), unless perchance he see the pleasure of the (Divine) Judge in (such) invocation?
  • آن شفاعت و آن دعا نه از رحم خود ** می‌کند آن بنده‌ی صاحب رشد 1920
  • That righteous servant does not make that intercession and invocation from his own mercifulness.
  • رحم خود را او همان دم سوختست ** که چراغ عشق حق افروختست
  • He has burned up (consumed away) his own mercifulness at the moment when he has lighted the lamp of love of God.
  • دوزخ اوصاف او عشقست و او ** سوخت مر اوصاف خود را مو بمو
  • Love is the Hell-fire of his attributes, and it has burnt up the attributes of self, hair by hair.