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3
3026-3075

  • آدمی کی بو برد از بوی او ** چونک خوی اوست ضد خوی او
  • How shall a human being scent (perceive) his (the Jinní's) scent, inasmuch as his (the man's) nature is contrary to his (the Jinní's) nature?
  • یابد از بو آن پری بوی‌کش ** تو نیابی آن ز صد من لوت خوش
  • That scent-inhaling Jinní gains from the scent (a great delight): thou wilt not gain that (delight) from a hundred maunds of sweet dainties.
  • پیش قبطی خون بود آن آب نیل ** آب باشد پیش سبطی جمیل
  • To the Copt the water of the Nile is blood; to the goodly Israelite it is water.
  • جاده باشد بحر ز اسرائیلیان ** غرقه گه باشد ز فرعون عوان
  • By the Israelites the sea is (made) a highway; by the ruffian Pharaoh it is (made) a drowning-place.
  • مخصوص بودن یعقوب علیه السلام به چشیدن جام حق از روی یوسف و کشیدن بوی حق از بوی یوسف و حرمان برادران و غیر هم ازین هر دو
  • How Jacob, on whom be peace, was privileged to taste the cup of God from the face of Joseph, and inhale the scent of God from the scent of Joseph; and the exclusion of his (Joseph's) brethren and others from both these (privileges).
  • آنچ یعقوب از رخ یوسف بدید ** خاص او بد آن به اخوان کی رسید 3030
  • That which Jacob experienced from (beholding) the face of Joseph was peculiar to him: when did that (delight) come to his (Joseph's) brethren?
  • این ز عشقش خویش در چه می‌کند ** و آن بکین از بهر او چه می‌کند
  • This one (Jacob), from love of him (Joseph), puts himself in the pit, while that one (Joseph's brother) digs a pit for him (Joseph) in hatred.
  • سفره‌ی او پیش این از نان تهیست ** پیش یعقوبست پر کو مشتهیست
  • In the sight of this one (Joseph's brother) his (Joseph's) food-wallet is empty of bread; in the sight of Jacob it is full, for he is desiring eagerly.
  • روی ناشسته نبیند روی حور ** لا صلوة گفت الا بالطهور
  • None with face unwashed beholds the faces of the houris: he (the Prophet) said, “There is no ritual prayer without the ablution.”
  • عشق باشد لوت و پوت جانها ** جوع ازین رویست قوت جانها
  • Love is the meat and drink of souls; hunger, from this point of view, is the food of souls.
  • جوع یوسف بود آن یعقوب را ** بوی نانش می‌رسید از دور جا 3035
  • Jacob had hunger for Joseph; (hence) the smell of the bread was reaching him from afar.
  • آنک بستد پیرهن را می‌شتافت ** بوی پیراهان یوسف می‌نیافت
  • He that took the shirt (of Joseph) was hastening (on his way) and was not perceiving the scent of Joseph's shirt,
  • و آنک صد فرسنگ زان سو بود او ** چونک بد یعقوب می‌بویید بو
  • While he that was a hundred leagues (distant) from that quarter was smelling the perfume, since he was Jacob.
  • ای بسا عالم ز دانش بی‌نصیب ** حافظ علمست آنکس نه حبیب
  • Oh, there is many a learned man that hath no profit of (his) knowledge: that person is one who commits knowledge to memory, not one who loves (it).
  • مستمع از وی همی‌یابد مشام ** گرچه باشد مستمع از جنس عام
  • From him the hearer (but not the learned man himself) perceives the scent (of knowledge), though the hearer be of the common sort,
  • زانک پیراهان بدستش عاریه‌ست ** چون بدست آن نخاسی جاریه‌ست 3040
  • Because the shirt in his (the learned man's) hand is a borrowed thing, like a slave-girl in the hands of a slave-dealer.
  • جاریه پیش نخاسی سرسریست ** در کف او از برای مشتریست
  • The slave-girl is useless to the slave-dealer: she is in his hands (only) for the sake of the purchaser.
  • قسمت حقست روزی دادنی ** هر یکی را سوی دیگر راه نی
  • The dispensation of God is a bestowal of the allotted portion: no one's (portion) has access (can find its way) to another.
  • یک خیال نیک باغ آن شده ** یک خیال زشت راه این زده
  • A good fancy becomes that (blessed) man's garden (of Paradise); an ugly fancy waylays this (unblest) man (and brings him to perdition).
  • آن خدایی کز خیالی باغ ساخت ** وز خیالی دوزخ و جای گداخت
  • That Lord who hath made from one fancy the garden (of Paradise), and from one fancy Hell and the place of melting (torment)—
  • پس کی داند راه گلشنهای او ** پس کی داند جای گلخنهای او 3045
  • Then who (but He) should know the way to His roseries? Then who (but He) should know the way to His furnaces?
  • دیدبان دل نبیند در مجال ** کز کدامین رکن جان آید خیال
  • The sentry of the heart, while on his round, does not see from what corner of the soul the fancy comes.
  • گر بدیدی مطلعش را ز احتیال ** بند کردی راه هر ناخوش خیال
  • If he saw its rising-place, he would contrive to bar the way to every unlovely fancy;
  • کی رسد جاسوس را آنجا قدم ** که بود مرصاد و در بند عدم
  • (But) how should the foot of the scout reach that spot?—for it is the watchtower and mountain-fortress of Non-existence.
  • دامن فضلش بکف کن کوروار ** قبض اعمی این بود ای شهره‌یار
  • Blindly lay hold of the skirt of His grace: this is the blind man's seisin (act of taking legal possession), O king.
  • دامن او امر و فرمان ویست ** نیکبختی که تقی جان ویست 3050
  • His skirt is His command and behest: fortunate is he to whom piety is (as) his soul.
  • آن یکی در مرغزار و جوی آب ** و آن یکی پهلوی او اندر عذاب
  • The (blessed) one is in (the midst of) meadows and water-brooks, while the other (unblest) one beside him is in torment.
  • او عجب مانده که ذوق این ز چیست ** و آن عجب مانده که این در حبس کیست
  • He (the latter) remains in wonderment, saying, “Wherefore is this man's delight?” and the other remains in wonderment, saying, “In whose prison is this man?
  • هین چرا خشکی که اینجا چشمه هاست ** هین چرا زردی که اینجا صد دواست
  • Hark, why art thou parched?—for here are fountains. Hark, why art thou pale?—for here are a hundred remedies.
  • همنشینا هین در آ اندر چمن ** گوید ای جان من نیارم آمدن
  • Hark, neighbour, come into the garden!” He (the unblest man) says, “O (dear) soul, I cannot come.”
  • حکایت امیر و غلامش کی نماز باره بود وانس عظیم داشت در نماز و مناجات با حق
  • Story of the Amír and his slave who was very fond of the ritual prayer and had a great joy in the ritual prayer and in communing with God.
  • میرشد محتاج گرمابه سحر ** بانگ زد سنقر هلا بردار سر 3055
  • At dawn the Amír wanted (to go to) the hot bath: he shouted, “Ho Sunqur, rouse yourself!
  • طاس و مندیل و گل از التون بگیر ** تابه گرمابه رویم ای ناگزیر
  • Get from Altún the basin and the napkin and the clay, that we may go to the hot bath, O indispensable one.”
  • سنقر آن دم طاس و مندیلی نکو ** برگرفت و رفت با او دو بدو
  • Sunqur at that (very) moment took up the basin and a fine napkin and set out with him—the two together.
  • مسجدی بر ره بد و بانگ صلا ** آمد اندر گوش سنقر در ملا
  • There was a mosque on the road, and the call to prayer came publicly into Sunqur's ear.
  • بود سنقر سخت مولع در نماز ** گفت ای میر من ای بنده‌نواز
  • Sunqur was very fond of the ritual prayer: he said, “O my Amír, O kind master,
  • تو برین دکان زمانی صبرکن ** تا گزارم فرض و خوانم لم یکن 3060
  • Stay patiently for a while on this bench, that I may perform the obligatory prayers and may recite (the Súra beginning with the words) lam yakun.”
  • چون امام و قوم بیرون آمدند ** ازنماز و وردها فارغ شدند
  • When the Imám and the people had come forth and finished the prayers and litanies,
  • سنقر آنجا ماند تا نزدیک چاشت ** میر سنقر را زمانی چشم داشت
  • Sunqur remained there till near the forenoon: the Amír awaited him for some time;
  • گفت ای سنقر چرا نایی برون ** گفت می‌نگذاردم این ذو فنون
  • (Then) he said, “O Sunqur, why don't you come out?” He replied, “This artful One will not let me (out).
  • صبر کن نک آمدم ای روشنی ** نیستم غافل که در گوش منی
  • Have patience! Behold, I come, O light (of my eyes)! I am not heedless, for thou art in my ear.”
  • هفت نوبت صبر کرد و بانگ کرد ** تاکه عاجز گشت از تیباش مرد 3065
  • Seven times in succession did he show patience and (then) shout—till at last the man was reduced to despair by his (Sunqur's) trifling.
  • پاسخش این بود می‌نگذاردم ** تا برون آیم هنوز ای محترم
  • His (Sunqur's) reply was (always) this—“He will not let me come out yet, O revered (master).”
  • گفت آخر مسجد اندر کس نماند ** کیت وا می‌دارد آنجا کت نشاند
  • He (the master) said, “Why, there is no one left in the mosque. Who is detaining you there? Who has made you sit (fast)?”
  • گفت آنک بسته‌استت از برون ** بسته است او هم مرا در اندرون
  • He (Sunqur) said, “He who has chained thee outside (of the mosque) has chained me too inside (of it).
  • آنک نگذارد ترا کایی درون ** می‌بنگذارد مرا کایم برون
  • He who will not let thee come in will not let me come out.
  • آنک نگذارد کزین سو پا نهی ** او بدین سو بست پای این رهی 3070
  • He who will not let thee set foot in this direction has chained the foot of this slave (so that it cannot move) in this (opposite) direction.”
  • ماهیان را بحر نگذارد برون ** خاکیان را بحر نگذارد درون
  • The sea does not let the fish out; the sea does not let the creatures of earth in.
  • اصل ماهی آب و حیوان از گلست ** حیله و تدبیر اینجا باطلست
  • Water is the original home of the fish, and the (gross) animal is of the earth: here device and contrivance are of no avail.
  • قفل زفتست و گشاینده خدا ** دست در تسلیم زن واندر رضا
  • Strong is the lock (of Divine destiny), and the (only) opener is God: cling to resignation and acquiescence (in God's will).
  • ذره ذره گر شود مفتاحها ** این گشایش نیست جز از کبریا
  • Though the atoms, one by one, should become keys, (yet) this opening is not (effected) save by the Divine Majesty.
  • چون فراموشت شود تدبیر خویش ** یابی آن بخت جوان از پیر خویش 3075
  • When you forget your own contrivance, you will gain that young (happy) fortune from your spiritual Guide.