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3
3152-3201

  • 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.
  • باز بهر مصلحت بازش کشید ** که به خویش آ باز رو ای مستفید
  • Then again he (the Prophet) drew him back for (his) good, saying, “Come to thyself; return, O thou who wilt gain advantage (by doing so).
  • وقت حیرت نیست حیرت پیش تست ** این زمان در ره در آ چالاک و چست 3170
  • ’Tis not the time for bewilderment: bewilderment is in front of thee; just now advance on thy way briskly and speedily.”
  • دستهای مصطفی بر رو نهاد ** بوسه‌های عاشقانه بس بداد
  • He (the slave) laid the hands of Mustafá (Mohammed) on his face and gave (them) many loving kisses.
  • مصطفی دست مبارک بر رخش ** آن زمان مالید و کرد او فرخش
  • Then Mustafá rubbed his blessed hand on his (the slave's) face and made it fortunate.
  • شد سپید آن زنگی و زاده‌ی حبش ** همچو بدر و روز روشن شد شبش
  • That Abyssinian negro became white as the full moon, and his night turned into bright day.
  • یوسفی شد در جمال و در دلال ** گفتش اکنون رو بده وا گوی حال
  • He became a Joseph in beauty and in coquetry: he (the Prophet) said to him, “Now go home and relate what has befallen thee.”
  • او همی‌شد بی سر و بی پای مست ** پای می‌نشناخت در رفتن ز دست 3175
  • He was going along, without head or foot, intoxicated (with ecstasy): in going he knew not foot from hand.
  • پس بیامد با دو مشک پر روان ** سوی خواجه از نواحی کاروان
  • Then from the neighbourhood of the caravan he came hastening with two full water-skins to his master.
  • دیدن خواجه غلام خود را سپید و ناشناختن کی اوست و گفتن کی غلام مرا تو کشته‌ای خونت گرفت و خدا ترا به دست من انداخت
  • How the master saw his slave white and did not recognise him and said, “Thou hast killed my slave: the murder hath found thee out, and God hath thrown thee into my hands.”
  • خواجه از دورش بدید و خیره ماند ** از تحیر اهل آن ده را بخواند
  • The master espied him from afar and remained bewildered: from amazement he called (to his presence) the people of the village.
  • راویه‌ی ما اشتر ما هست این ** پس کجا شد بنده‌ی زنگی‌جبین
  • “This,” said he, “is my water-skin and my camel: where, then, is my swart-browed slave gone?
  • این یکی بدریست می‌آید ز دور ** می‌زند بر نور روز از روش نور
  • This man coming from afar is (like) a full-moon: the light from his countenance strikes upon (and prevails against) the daylight.
  • کو غلام ما مگر سرگشته شد ** یا بدو گرگی رسید و کشته شد 3180
  • Where is my slave? Perchance he has lost his way, or a wolf has overtaken him and he has been killed.”
  • چون بیامد پیش گفتش کیستی ** از یمن زادی و یا ترکیستی
  • When he came before him, he (the master) said, “Who art thou? Art thou a native of Yemen or a Turcoman?
  • گو غلامم را چه کردی راست گو ** گر بکشتی وا نما حیلت مجو
  • Tell (me), what hast thou done to my slave? Speak the truth! If thou hast killed him, declare it! Do not seek evasion.”
  • گفت اگر کشتم بتو چون آمدم ** چون به پای خود درین خون آمدم
  • He replied, “If I have killed him, how have I come to thee? How have I come with my own feet into this blood?”
  • کو غلام من بگفت اینک منم ** کرد دست فضل یزدان روشنم
  • (He asked again), “Where is my slave?” He (the slave) said, “Lo, I am (he): the hand of God's grace hath made me resplendent.”
  • هی چه می‌گویی غلام من کجاست ** هین نخواهی رست از من جز براست 3185
  • “Eh, what art thou saying? Where is my slave? Hark, thou wilt not escape from me except by (telling) the truth.”
  • گفت اسرار ترا با آن غلام ** جمله وا گویم یکایک من تمام
  • He (the slave) said, “I will relate all thy secret dealings with that slave, one by one;
  • زان زمانی که خریدی تو مرا ** تا به اکنون باز گویم ماجرا
  • I will relate what has passed (between us) from the time when thou didst purchase me until now,
  • تا بدانی که همانم در وجود ** گرچه از شبدیز من صبحی گشود
  • That thou mayst know I am the same in (my spiritual) existence, though a (bright) dawn has opened forth from my night-hued (body).
  • رنگ دیگر شد ولیکن جان پاک ** فارغ از رنگست و از ارکان و خاک
  • The colour is changed; but the pure spirit is free from colour and from the (four) elements and the dust.”
  • تن‌شناسان زود ما را گم کنند ** آب‌نوشان ترک مشک و خم کنند 3190
  • They that know the body (alone) soon lose us; (but) they that quaff the (spiritual) water abandon the (bodily) water-skin and jar.
  • جان‌شناسان از عددها فارغ‌اند ** غرقه‌ی دریای بی‌چونند و چند
  • They that know the spirit are free from numbers (plurality): they are sunk in the Sea that is without quality or quantity.
  • جان شو و از راه جان جان را شناس ** یار بینش شو نه فرزند قیاس
  • Become spirit and know spirit by means of spirit: become the friend of vision (clairvoyant), not the child of ratiocination.
  • چون ملک با عقل یک سررشته‌اند ** بهر حکمت را دو صورت گشته‌اند
  • Forasmuch as the Angel is one in origin with Intelligence, (and) they have (only) become two (different) forms for the sake of (the Divine) Wisdom—
  • آن ملک چون مرغ بال و پر گرفت ** وین خرد بگذاشت پر و فر گرفت
  • The Angel assumed wings and pinions like a bird, while this Intelligence left wings (behind) and assumed (immaterial) splendour—
  • لاجرم هر دو مناصر آمدند ** هر دو خوش رو پشت همدیگر شدند 3195
  • Necessarily both became co-adjutors: both the beauteous ones became a support to one another.
  • هم ملک هم عقل حق را واجدی ** هر دو آدم را معین و ساجدی
  • The Angel as well as the Intelligence is a finder of God: each of the twain is a helper and worshipper of Adam.
  • نفس و شیطان بوده ز اول واحدی ** بوده آدم را عدو و حاسدی
  • The Flesh (nafs) and the Devil have (also) been (essentially) one from the first, and have been an enemy and envier of Adam.
  • آنک آدم را بدن دید او رمید ** و آنک نور متمن دید او خمید
  • He that regarded Adam as a body fled (from him in disdain), while he that regarded (him as) the trusty Light bowed (in worship).
  • آن دو دیده‌روشنان بودند ازین ** وین دو را دیده ندیده غیر طین
  • Those two (the Angel and the Intelligence) were (made) clairvoyant by this (Adam), while the eye of these two (the Flesh and the Devil) saw nothing but clay.
  • این بیان اکنون چو خر بر یخ بماند ** چون نشاید بر جهود انجیل خواند 3200
  • This discourse is now left (floundering) like an ass on the ice, since it is not fitting to recite the Gospel to Jews.
  • کی توان با شیعه گفتن از عمر ** کی توان بربط زدن در پیش کر
  • How can one speak of ‘Umar to Shí‘ites? How can one play a lute before the deaf?