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3119-3168

  • چون جمادی را چنین تشریف داد ** جان عاشق را چه‌ها خواهد گشاد
  • Since it (the Prophet's blessing) bestowed such honour upon a lifeless object, what things will it reveal to the soul of the lover!
  • مر کلوخ کعبه را چون قبله کرد ** خاک مردان باش ای جان در نبرد 3120
  • Inasmuch as he (the Prophet) made the clods of the Ka‘ba the qibla (towards which the Moslems turn), do thou, O soul, be (as) the dust of holy men in (thy) war (against the flesh).
  • بعد از آن گفتند با آن خادمه ** تو نگویی حال خود با این همه
  • Afterwards they said to the maid-servant, “Wilt not thou tell (us) thine own feelings about all this?
  • چون فکندی زود آن از گفت وی ** گیرم او بردست در اسرار پی
  • Why didst thou (so) quickly cast it (into the oven) at his behest? I suppose he was acquainted with the secrets,
  • این‌چنین دستارخوان قیمتی ** چون فکندی اندر آتش ای ستی
  • (But) why didst thou, mistress, throw such a precious napkin into the fire?”
  • گفت دارم بر کریمان اعتماد ** نیستم ز اکرام ایشان ناامید
  • She answered, “I have confidence in the generous: I do not despair of their bounty.
  • میزری چه بود اگر او گویدم ** در رو اندر عین آتش بی ندم 3125
  • What of a piece of cloth? If he bid me (myself) go without regret into the very essence of the fire,
  • اندر افتم از کمال اعتماد ** از عباد الله دارم بس امید
  • I, from perfect confidence (in him), will fall (throw myself) in: I have great hope of them that are devoted to God.
  • سر در اندازم نه این دستارخوان ** ز اعتماد هر کریم رازدان
  • I will throw myself in, not (only) this napkin, because of my confidence in every generous one who knows the mystery.”
  • ای برادر خود برین اکسیر زن ** کم نباید صدق مرد از صدق زن
  • O brother, apply thyself to this elixir: the faith of a man must not be less than the faith of a woman.
  • آن دل مردی که از زن کم بود ** آن دلی باشد که کم ز اشکم بود
  • The heart of the man that is less than a woman is the heart that is less (in worth) than the belly.
  • قصه‌ی فریاد رسیدن رسول علیه السلام کاروان عرب را کی از تشنگی و بی‌آبی در مانده بودند و دل بر مرگ نهاده شتران و خلق زبان برون انداخته
  • Story of the Prophet's, on whom be peace, coming to the aid of a caravan of Arabs who had been brought to sore straits by thirst and lack of water and had set their minds on death: (both) the camels and the people (of the caravan) had let their tongues drop out (of their mouths from exhaustion).
  • اندر آن وادی گروهی از عرب ** خشک شد از قحط بارانشان قرب 3130
  • In that wadi (was) a company of Arabs: their water-skins had become dry from lack of rain:
  • در میان آن بیابان مانده ** کاروانی مرگ خود بر خوانده
  • A caravan amidst the desert in sore distress—they had rehearsed their own death.
  • ناگهانی آن مغیث هر دو کون ** مصطفی پیدا شد از ره بهر عون
  • Suddenly he who succours both worlds, Mustafá (Mohammed), appeared on the way, for help's sake.
  • دید آنجا کاروانی بس بزرگ ** بر تف ریگ و ره صعب و سترگ
  • He saw there an exceeding great caravan on the scalding sand and (engaged in) a hard and terrible journey;
  • اشترانشان را زبان آویخته ** خلق اندر ریگ هر سو ریخته
  • The tongues of their camels hanging out, the people strown everywhere on the sand.
  • رحمش آمد گفت هین زوتر روید ** چند یاری سوی آن کثبان دوید 3135
  • He took pity and said, “Hark, go at once, some of your comrades, and run to yonder sandhills,
  • گر سیاهی بر شتر مشک آورد ** سوی میر خود به زودی می‌برد
  • For a negro on camelback will (presently) bring a water-skin, (which) he is conveying with all speed to his master.
  • آن شتربان سیه را با شتر ** سوی من آرید با فرمان مر
  • Bring to me that negro camel-driver along with the camel by force, if need be.”
  • سوی کثبان آمدند آن طالبان ** بعد یکساعت بدیدند آنچنان
  • Those seekers approached the sandhills: after a short while they saw ’twas even so:
  • بنده‌ای می‌شد سیه با اشتری ** راویه پر آب چون هدیه‌بری
  • A negro slave was going with a camel, the water-skin filled with water, like one bearing a gift.
  • پس بدو گفتند می‌خواند ترا ** این طرف فخر البشر خیر الوری 3140
  • Then they said to him, “The Pride of mankind, the Best of created beings, invites thee (to come) in this direction.”
  • گفت من نشناسم او را کیست او ** گفت او آن ماه‌روی قندخو
  • He said, “I do not know him: who is he?” He (the spokesman) said, “He is that moon-faced sweet-natured one.”
  • نوعها تعریف کردندش که هست ** گفت مانا او مگر آن شاعرست
  • They described to him the diverse qualities which exist (in the Prophet): he said, “Belike he is that poet (wizard)
  • که گروهی را زبون کرد او بسحر ** من نیایم جانب او نیم شبر
  • Who subdued a multitude by magic: I will not come half a span towards him.”
  • کش‌کشانش آوریدند آن طرف ** او فغان برداشت در تشنیع و تف
  • Dragging him along, they brought him thither: he raised an outcry in revilement and heat (of anger).
  • چون کشیدندش به پیش آن عزیز ** گفت نوشید آب و بردارید نیز 3145
  • When they dragged him before that venerable one, he (the Prophet) said, “Drink ye the water and carry it away withal.”
  • جمله را زان مشک او سیراب کرد ** اشتران و هر کسی زان آب خورد
  • He satisfied the thirst of them all from that water-skin: the camels and every person drank of that water.
  • راویه پر کرد و مشک از مشک او ** ابر گردون خیره ماند از رشک او
  • From his (the negro's) water-skin he filled large and small water-skins: from jealousy of him the clouds in the sky were distraught.
  • این کسی دیدست کز یک راویه ** سرد گردد سوز چندان هاویه
  • Has any one seen (such a wonder as) this, that the burning glow of so many Hells (of thirst) should be cooled by a single water-skin?
  • این کسی دیدست کز یک مشک آب ** گشت چندین مشک پر بی اضطراب
  • Has any one seen (such a wonder as) this, that all these water-skins were filled from a single water-skin without trouble?
  • مشک خود روپوش بود و موج فضل ** می‌رسید از امر او از بحر اصل 3150
  • The water-skin itself was a veil, and (in reality) at his (the Prophet's) command the waves of (Divine) bounty were coming (to them) from the Sea of origin.
  • آب از جوشش همی‌گردد هوا ** و آن هوا گردد ز سردی آبها
  • “Water by boiling is converted into air, and that air by cold is turned into water.”
  • بلک بی علت و بیرون زین حکم ** آب رویانید تکوین از عدم
  • Nay, (it is not so); without cause and beyond these maxims of (natural) philosophy the (Divine) act of bringing into existence produced the water from non-existence.
  • تو ز طفلی چون سببها دیده‌ای ** در سبب از جهل بر چفسیده‌ای
  • Inasmuch as you have observed (secondary) causes from your childhood, through ignorance you have stuck to the (secondary) cause.
  • با سببها از مسبب غافلی ** سوی این روپوشها زان مایلی
  • (Being occupied) with causes you are forgetful of the Causer: hence you are inclining towards these veils.
  • چون سببها رفت بر سر می‌زنی ** ربنا و ربناها می‌کنی 3155
  • When (all secondary) causes are gone, you will beat your head and cry many a time, “O our Lord! O our Lord!”
  • رب می‌گوید برو سوی سبب ** چون ز صنعم یاد کردی ای عجب
  • The Lord will say, “Betake thyself to the (secondary) cause! How hast thou remembered My work? Oh, wonderful!”
  • گفت زین پس من ترا بینم همه ** ننگرم سوی سبب و آن دمدمه
  • He (the believer in secondary causes) says, “Henceforth I will behold Thee entirely: I will not look towards the cause and that deception (by which I was led astray).”
  • گویدش ردوا لعادوا کار تست ** ای تو اندر توبه و میثاق سست
  • He (God) will reply to him, “Thy case is (described in the text), ‘(If) they were sent back (to the world), they would surely return (to what they were forbidden to do),’ O thou who art weak in thy repentance and covenant;
  • لیک من آن ننگرم رحمت کنم ** رحمتم پرست بر رحمت تنم
  • But I will not regard that, I will show mercy: My mercy is abounding, I will be intent on mercy.
  • ننگرم عهد بدت بدهم عطا ** از کرم این دم چو می‌خوانی مرا 3160
  • I will not regard thy bad promise, I from loving kindness will bestow the gift at this (very) moment, since thou art calling unto Me.”
  • قافله حیران شد اندر کار او ** یا محمد چیست این ای بحر خو
  • The (people of the) caravan were amazed at his (the Prophet's) deed. (They cried), “O Mohammed, O thou that hast the nature of the Sea, what is this?
  • کرده‌ای روپوش مشک خرد را ** غرقه کردی هم عرب هم کرد را
  • Thou hast made a small water-skin a veil (a means of disguise): thou hast drowned (abundantly satisfied the thirst of) both Arabs and Kurds.”
  • مشک آن غلام ازغیب پر آب کردن بمعجزه و آن غلام سیاه را سپیدرو کردن باذن الله تعالی
  • How he (the Prophet) miraculously filled the slave's water-skin with water from the Unseen World and made the face of that negro slave white by permission of God most High.
  • ای غلام اکنون تو پر بین مشک خود ** تا نگویی درشکایت نیک و بد
  • “O slave, now behold thy water-skin full (of water), that thou mayst not say (anything) good or bad in complaint.”
  • آن سیه حیران شد از برهان او ** می‌دمید از لامکان ایمان او
  • The negro was astounded at his (the Prophet's) evidentiary miracle: his faith was dawning from (the world of) non-spatiality.
  • چشمه‌ای دید از هوا ریزان شده ** مشک او روپوش فیض آن شده 3165
  • He saw that a fountain had begun to pour from the air (of yonder world) and that his water-skin had become a veil to the emanation of that (fountain).
  • زان نظر روپوشها هم بر درید ** تا معین چشمه‌ی غیبی بدید
  • The veils also were rent by that (illumined) sight (of his), so that he distinctly beheld the fountain of the Unseen.
  • چشمها پر آب کرد آن دم غلام ** شد فراموشش ز خواجه وز مقام
  • Thereupon the slave's eyes were filled with tears: he forgot his master and his dwelling-place.
  • دست و پایش ماند از رفتن به راه ** زلزله افکند در جانش اله
  • Strength failed him to go on his way: God cast a mighty commotion into his soul.