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3
3042-3091

  • 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.
  • چون فراموش خودی یادت کنند ** بنده گشتی آنگه آزادت کنند
  • When you are forgetful of self, you are remembered (by God): (when) you have become a slave (to Him), then you are set free.
  • نومید شدن انبیا از قبول و پذیرای منکران قوله حتی اذا استیاس الرسل
  • How the prophets lost hope of being accepted and approved by the unbelievers, as God hath said: “Until, when the (Divine) Messengers despaired…”
  • انبیا گفتند با خاطر که چند ** می‌دهیم این را و آن را وعظ و پند
  • The prophets said to their hearts (to themselves), “How long shall we continue giving exhortation and counsel to this one and that one?
  • چند کوبیم آهن سردی ز غی ** در دمیدن در قفض هین تا بکی
  • How long shall we misguidedly beat a piece of cold iron? Hark, till when (how long shall we continue) to breathe into a cage?”
  • جنبش خلق از قضا و وعده است ** تیزی دندان ز سوز معده است
  • The motion (action) of created beings is (caused) by Divine destiny and appointment: the sharpness of the teeth is (caused) by the burning (hunger pangs) of the stomach.
  • نفس اول راند بر نفس دوم ** ماهی از سر گنده باشد نه ز دم 3080
  • The First Soul pushed (produced an effect) upon the second soul: a fish stinks from the head, not from the tail.
  • لیک هم می‌دان و خر می‌ران چو تیر ** چونک بلغ گفت حق شد ناگزیر
  • But, whilst recognising (this), still speed on like an arrow: since God hath said, “Deliver (the Divine message),” there is no escape (from doing so).
  • تو نمی‌دانی کزین دو کیستی ** جهد کن چندانک بینی چیستی
  • You do not know which of these two you are: strive (then) so long (as is necessary) that you may discern what you are.
  • چون نهی بر پشت کشتی بار را ** بر توکل می‌کنی آن کار را
  • When you put a cargo on board a ship, you are making that venture on trust,
  • تو نمی‌دانی که از هر دو کیی ** غرقه‌ای اندر سفر یا ناجیی
  • (For) you do not know which of the two you are—whether you are (destined to be) drowned on the voyage or saved (from death).
  • گر بگویی تا ندانم من کیم ** بر نخواهم تاخت در کشتی و یم 3085
  • If you say, “Until I know which I am, I will not hasten on to (embark on) the ship and the ocean;
  • من درین ره ناجیم یا غرقه‌ام ** کشف گردان کز کدامین فرقه‌ام
  • On this voyage I am (to be) saved or drowned: reveal (to me) to which party I belong.
  • من نخواهم رفت این ره با گمان ** بر امید خشک همچون دیگران
  • I will not start upon this voyage with doubt and in idle hope, like the others”—
  • هیچ بازرگانیی ناید ز تو ** زانک در غیبست سر این دو رو
  • (Then) no traffic will be done by you, because the secret of these two aspects (possibilities) is in the Unseen.
  • تاجر ترسنده‌طبع شیشه‌جان ** در طلب نه سود دارد نه زیان
  • The merchant of timid disposition and frail spirit neither gains nor loses in his quest;
  • بل زیان دارد که محرومست و خوار ** نور او یابد که باشد شعله‌خوار 3090
  • Nay, he suffers loss, for he is deprived (of fortune) and despicable: (only) he that is an eater of flames (ardent in search) will find the light.
  • چونک بر بوکست جمله کارها ** کار دین اولی کزین یابی رها
  • Inasmuch as all affairs depend on "maybe," the affair of religion is most worthy (to inspire hope), for by this means you may win salvation.