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  • مغز هر میوه بهست از پوستش ** پوست دان تن را و مغز آن دوستش
  • The core of every fruit is better than its rind: deem the body to be the rind, and its friend (the spirit) to be the core.
  • مغز نغزی دارد آخر آدمی ** یکدمی آن را طلب گر زان دمی
  • After all, Man has a goodly core: seek it for one moment, if you are of (if you belong to those inspired by) that (Divine) breath.
  • در آمدن حمزه رضی الله عنه در جنگ بی زره
  • How Hamza, may God be well-pleased with him, came to battle without a coat of mail.
  • اندر آخر حمزه چون در صف شدی ** بی زره سرمست در غزو آمدی
  • Whenever at the end (of his life) Hamza went into the ranks (on the battlefield), he would enter the fray (like one) intoxicated, without a coat of mail.
  • سینه باز و تن برهنه پیش پیش ** در فکندی در صف شمشیر خویش 3420
  • Advancing with open breast and naked body, he would throw himself into the sword-bearing ranks.
  • خلق پرسیدند کای عم رسول ** ای هزبر صف‌شکن شاه فحول
  • The people asked him, saying, “O uncle of the Prophet, O Lion that breakest the ranks (of the foemen), O prince of the champions,
  • نه تو لا تلقوا بایدیکم الی ** تهلکه خواندی ز پیغام خدا
  • Hast not thou read in the Message of God (theQur’án) ‘Do not cast yourselves with your own hands into destruction’?
  • پس چرا تو خویش را در تهلکه ** می در اندازی چنین در معرکه
  • Then why art thou casting thyself thus into destruction on the field of battle?
  • چون جوان بودی و زفت و سخت‌زه ** تو نمی‌رفتی سوی صف بی زره
  • When thou wert young and robust and strongly-knit, thou didst not go into the battle-line without a coat of mail.
  • چون شدی پیر و ضعیف و منحنی ** پرده‌های لا ابالی می‌زنی 3425
  • Now that thou hast become old and infirm and bent, thou art knocking at the curtains (doors) of recklessness,
  • لا ابالی‌وار با تیغ و سنان ** می‌نمایی دار و گیر و امتحان
  • And with sword and spear, like one who recks of naught, thou art grappling and struggling and making trial (of thyself).
  • تیغ حرمت می‌ندارد پیر را ** کی بود تمییز تیغ و تیر را
  • The sword hath no respect for the old: how should sword and arrow possess discernment?”
  • زین نسق غمخوارگان بی‌خبر ** پند می‌دادند او را از غیر
  • In this manner were the ignorant sympathisers giving him counsel zealously.
  • جواب حمزه مر خلق را
  • The reply of Hamza to the people.
  • گفت حمزه چونک بودم من جوان ** مرگ می‌دیدم وداع این جهان
  • Hamza said, “When I was young, I used to regard farewell to this world as death.
  • سوی مردن کس برغبت کی رود ** پیش اژدرها برهنه کی شود 3430
  • How should any one go to death eagerly? How should he come naked (unarmed) to meet the dragon?
  • لیک از نور محمد من کنون ** نیستم این شهر فانی را زبون
  • But now, through the Light of Mohammed, I am not subject to this city (the world) that is passing away.
  • از برون حس لشکرگاه شاه ** پر همی‌بینم ز نور حق سپاه
  • Beyond (the realm of) the senses, I behold the camp of the (Divine) King thronged with the army of the Light of God,
  • خیمه در خیمه طناب اندر طناب ** شکر آنک کرد بیدارم ز خواب
  • Tent on tent and tent-rope on tent-rope. Thanks be to Him who awakened me from slumber!”
  • آنک مردن پیش چشمش تهلکه‌ست ** امر لا تلقوا بگیرد او به دست
  • That one in whose eyes death is destruction—he takes hold of (clings to) the (Divine) command, “Do not cast (yourselves into destruction)”;
  • و آنک مردن پیش او شد فتح باب ** سارعوا آید مرورا در خطاب 3435
  • And that one to whom death is the opening of the gate—for him in the (Divine) Allocution (the Qur’án) there is (the command), “Vie ye with each other in hastening.”
  • الحذر ای مرگ‌بینان بارعوا ** العجل ای حشربینان سارعوا
  • Beware, O ye who regard death! Surpass one another (in dread of death)! Quick, O ye who regard the Resurrection! Vie ye with each other in hastening!
  • الصلا ای لطف‌بینان افرحوا ** البلا ای قهربینان اترحوا
  • Welcome, O ye who regard the (Divine) grace! Rejoice! Woe (to you), O ye who regard the (Divine) wrath! Be sorrowful!
  • هر که یوسف دید جان کردش فدی ** هر که گرگش دید برگشت از هدی
  • Whosoever deems it (death) to be (lovely as) Joseph gives up his soul in ransom for it; whosoever deems it to be (like) the wolf turns back from (the path of) right guidance.
  • مرگ هر یک ای پسر همرنگ اوست ** پیش دشمن دشمن و بر دوست دوست
  • Every one's death is of the same quality as himself, my lad: to the enemy (of God) an enemy, and to the friend (of God) a friend.
  • پیش ترک آیینه را خوش رنگیست ** پیش زنگی آینه هم زنگیست 3440
  • In the eyes of the Turcoman the mirror hath a fair colour; similarly in the eyes of the Ethiopian the mirror is (dark as) an Ethiopian.
  • آنک می‌ترسی ز مرگ اندر فرار ** آن ز خود ترسانی ای جان هوش دار
  • Your fear of death in fleeing (from it) is (really) your fear of yourself. Take heed, O (dear) soul!
  • روی زشت تست نه رخسار مرگ ** جان تو همچون درخت و مرگ برگ
  • ’Tis your (own) ugly face, not the visage of Death: your spirit is like the tree, and death (is like) the leaf.
  • از تو رستست ار نکویست ار بدست ** ناخوش و خوش هر ضمیرت از خودست
  • It has grown from you, whether it is good or evil: every hidden thought of yours, foul or fair, is (born) from yourself.
  • گر بخاری خسته‌ای خود کشته‌ای ** ور حریر و قزدری خود رشته‌ای
  • If you are wounded by a thorn, you yourself have sown; and if you are (clad) in satin and silk, you yourself have spun.
  • دانک نبود فعل همرنگ جزا ** هیچ خدمت نیست همرنگ عطا 3445
  • Know that the act is not of the same complexion as the requital: the service is nowise of the same complexion as the payment given (in return for it).
  • مزد مزدوران نمی‌ماند بکار ** کان عرض وین جوهرست و پایدار
  • The labourers' wage does not resemble the work, inasmuch as the latter is the accident, while the former is the substance and permanent.
  • آن همه سختی و زورست و عرق ** وین همه سیمست و زرست و طبق
  • The former is wholly hardship and effort and sweat, while the latter is wholly silver and gold and trays (of food).
  • گر ترا آید ز جایی تهمتی ** کرد مظلومت دعا در محنتی
  • If suspicion fall upon you from some quarter, (the reason is that) the person whom you wronged has invoked (God) against you in an affliction (which you have brought upon him).
  • تو همی‌گویی که من آزاده‌ام ** بر کسی من تهمتی ننهاده‌ام
  • You say, “I am free (from guilt): I have not laid suspicion on any one.”
  • تو گناهی کرده‌ای شکل دگر ** دانه کشتی دانه کی ماند به بر 3450
  • (No; but) you have committed another form of sin; you sowed the seed: how should the seed resemble the fruit?
  • او زنا کرد و جزا صد چوب بود ** گوید او من کی زدم کس را بعود
  • He (the celibate) committed adultery, and the penalty was a hundred blows with the stick. “When,” says he, “did I strike any one with wood?”
  • نه جزای آن زنا بود این بلا ** چوب کی ماند زنا را در خلا
  • Was not this infliction the penalty for that adultery? How should the stick resemble adultery (committed) in secret?
  • مار کی ماند عصا را ای کلیم ** درد کی ماند دوا را ای حکیم
  • How should the serpent resemble the rod, O Kalím (Moses)? How should the pain resemble the remedy, O doctor?
  • تو به جای آن عصا آب منی ** چون بیفکندی شد آن شخص سنی
  • When you, instead of (casting down) the rod, semen ejecisti (in uterum), that (semen) became (eventually) a fine (human) figure. [When you, instead of (casting down) the rod, ejaculate seminal fluid (into a uterus), that (semen) became (eventually) a fine (human) figure.]
  • یار شد یا مار شد آن آب تو ** زان عصا چونست این اعجاب تو 3455
  • That semen of yours became a friend (to you) or (like) a (noxious) serpent: why (then) is this astonishment at the rod (of Moses) on your part?
  • هیچ ماند آب آن فرزند را ** هیچ ماند نیشکر مر قند را
  • Does the semen at all resemble that child? Does the sugar-cane at all resemble the candy?
  • چون سجودی یا رکوعی مرد کشت ** شد در آن عالم سجود او بهشت
  • When a man has sown a prostration (in prayer) or a genuflexion, in yonder world his prostration becomes Paradise.
  • چونک پرید از دهانش حمد حق ** مرغ جنت ساختش رب الفلق
  • When praise of God has flown from his mouth, the Lord of the daybreak fashions it into a bird of Paradise.
  • حمد و تسبیحت نماند مرغ را ** گرچه نطفه‌ی مرغ بادست و هوا
  • Your praise and glorification does not resemble the bird, though the bird's semen is (naught but) wind and air.
  • چون ز دستت رست ایثار و زکات ** گشت این دست آن طرف نخل و نبات 3460
  • When altruism and almsgiving have grown up (proceeded) from your hand, (the act of) this (generous) hand becomes on yonder side (in the world hereafter) date-palms and (fresh) herbage.
  • آب صبرت جوی آب خلد شد ** جوی شیر خلد مهر تست و ود
  • The water (semen), (namely) your renunciation, became a river of water in Paradise; your love and affection (for God) is a river of milk in Paradise.
  • ذوق طاعت گشت جوی انگبین ** مستی و شوق تو جوی خمر بین
  • Delight in devotion became a river of honey; behold your (spiritual) intoxication and longing as a river of wine.
  • این سببها آن اثرها را نماند ** کس نداند چونش جای آن نشاند
  • These causes did not resemble those effects: none knows how He (God) installed it (the effect) in the place of that (cause).
  • این سببها چون به فرمان تو بود ** چار جو هم مر ترا فرمان نمود
  • Since these causes were (obedient) to your command, the four rivers (of Paradise) likewise showed obedience to you.
  • هر طرف خواهی روانش می‌کنی ** آن صفت چون بد چنانش می‌کنی 3465
  • You make them flow in whatever direction you wish: (even) as that quality (of disposition) was (in this world), such do you make it (the effect) to be (in the next world),
  • چون منی تو که در فرمان تست ** نسل آن در امر تو آیند چست
  • As (for example) your semen, which is at your command— the progeny thereof are ready to (obey) your command.