English    Türkçe    فارسی   

3
3566-3615

  • غفلت از تن بود چون تن روح شد ** بیند او اسرار را بی هیچ بد
  • Heedlessness was (derived) from the body: when the body has become spirit, it inevitably beholds the mysteries (of the Unseen).
  • چون زمین برخاست از جو فلک ** نه شب و نه سایه باشد نه دلک
  • When the earth is removed from the celestial atmosphere, there is neither night nor shade nor sunset.
  • هر کجا سایه‌ست و شب یا سایگه ** از زمین باشد نه از افلاک و مه
  • Wherever shade and night or shadowy place exist, ’tis (caused) by the earth, not by the heavens and the moon.
  • دود پیوسته هم از هیزم بود ** نه ز آتشهای مستنجم بود
  • Likewise, ’tis from the faggots that the smoke always arises, not from the resplendent fires.
  • وهم افتد در خطا و در غلط ** عقل باشد در اصابتها فقط 3570
  • The imagination falls into error and mistake; the intellect is (engaged) only in acts of true perception.
  • هر گرانی و کسل خود از تنست ** جان ز خفت جمله در پریدنست
  • Every state of heaviness (sloth) and indolence, indeed, is (derived) from the body; the spirit, from its lightness (subtlety), is all on the wing.
  • روی سرخ از غلبه خونها بود ** روی زرد از جنبش صفرا بود
  • The face is red from the predominance of blood; the face is yellow from the movement (action) of the yellow bile.
  • رو سپید از قوت بلغم بود ** باشد از سودا که رو ادهم بود
  • The face is white from the power of the phlegm; ’tis from the black bile that the face is swarthy.
  • در حقیقت خالق آثار اوست ** لیک جز علت نبیند اهل پوست
  • In reality He (God) is the creator of effects, but followers of the husk (formalists) see nothing but the (secondary) cause.
  • مغز کو از پوستها آواره نیست ** از طبیب و علت او را چاره نیست 3575
  • The kernel (intellect) that is not separated from the husks has no means (of escape) from doctor and disease;
  • چون دوم بار آدمی‌زاده بزاد ** پای خود بر فرق علتها نهاد
  • (But) when a son of man is born twice, he plants his foot upon the head of (all) causes:
  • علت اولی نباشد دین او ** علت جزوی ندارد کین او
  • The First Cause is not his religion; the particular (secondary) cause has no enmity against him (does him no harm).
  • می‌پرد چون آفتاب اندر افق ** با عروس صدق و صورت چون تتق
  • He flies, like the sun, in the (spiritual) horizon with the bride, sincerity; and (material) form (is) as a veil (for him).
  • بلک بیرون از افق وز چرخها ** بی مکان باشد چو ارواح و نهی
  • Nay, beyond horizons and skies he is without locality, like spirits and intelligences.
  • بل عقول ماست سایه‌های او ** می‌فتد چون سایه‌ها در پای او 3580
  • Nay, our intellects are the shadows (reflexions) of him: they fall, like shadows, at his feet.
  • مجتهد هر گه که باشد نص‌شناس ** اندر آن صورت نیندیشد قیاس
  • Whenever the mujtahid (legist) knows a Statute, in that case he will not think of (employing) analogy;
  • چون نیابد نص اندر صورتی ** از قیاس آنجا نماید عبرتی
  • (But) in a case where he does not find a Statute, there he will produce an example from analogy.
  • تشبیه نص با قیاس
  • Comparison between Statute and analogy.
  • نص وحی روح قدسی دان یقین ** وان قیاس عقل جزوی تحت این
  • Know for sure that Statute is the Revelation of the Holy Spirit and that the analogy made by the individual intellect is under (subordinate to) this.
  • عقل از جان گشت با ادراک و فر ** روح او را کی شود زیر نظر
  • The intellect is endued with apprehension and enlightenment by the Spirit: how should the Spirit become subject to its supervision?
  • لیک جان در عقل تاثیری کند ** زان اثر آن عقل تدبیری کند 3585
  • But the Spirit makes an impression on the intellect, and in consequence of that impression the intellect exercises a certain governance.
  • نوح‌وار ار صدقی زد در تو روح ** کو یم و کشتی و کو طوفان نوح
  • If the Spirit has declared a belief in you, as (in) Noah, where is the Sea and the Ship (Ark) and the Flood of Noah?
  • عقل اثر را روح پندارد ولیک ** نور خور از قرص خور دورست نیک
  • The intellect deems the impression to be the Spirit, but the light of the sun is very far from (being) the orb of the sun.
  • زان به قرصی سالکی خرسند شد ** تا ز نورش سوی قرص افکند شد
  • Hence a pilgrim (on the Mystic Way) is content with a loaf of bread (qursí), in order that by its light he may be thrown (directed) towards the (Divine) Orb (Qurs),
  • زانک این نوری که اندر سافل است ** نیست دایم روز و شب او آفل است
  • Because this light which is below is not lasting: it is sinking (every) day and night,
  • وانک اندر قرص دارد باش و جا ** غرقه‌ی آن نور باشد دایما 3590
  • While he that has his abode and dwelling-place in the (Divine) Orb is plunged in that Light continually.
  • نه سحابش ره زند خود نه غروب ** وا رهید او از فراق سینه کوب
  • Neither does cloud waylay him nor setting (of the sun): he is delivered from heart-wringing separation.
  • این‌چنین کس اصلش از افلاک بود ** یا مبدل گشت گر از خاک بود
  • Such a person's origin was from the heavens, or if he was of the earth, he has been transmuted,
  • زانک خاکی را نباشد تاب آن ** که زند بر وی شعاعش جاودان
  • Because a creature of earth cannot endure that its (the Sun's) beams should strike upon it everlastingly.
  • گر زند بر خاک دایم تاب خور ** آنچنان سوزد که ناید زو ثمر
  • If the radiance of the sun strike upon the earth continually, it will be burned in such wise that no fruits will come from it.
  • دایم اندر آب کار ماهی است ** مار را با او کجا همراهی است 3595
  • The business of the fish is always in the water: how has a snake the power of accompanying it (the fish) on its way?
  • لیک در که مارهای پر فن‌اند ** اندرین یم ماهییها می‌کنند
  • But in the mountain are artful snakes (who) perform the actions of fish in this Sea.
  • مکرشان گر خلق را شیدا کند ** هم ز دریا تاسه‌شان رسوا کند
  • Though their cunning make the people mad, still their aversion to the Sea exposes them (as hypocrites);
  • واندرین یم ماهیان پر فن‌اند ** مار را از سحر ماهی می‌کنند
  • And in this Sea are artful fish, (who) by magic turn snakes into fishes—
  • ماهیان قعر دریای جلال ** بحرشان آموخته سحر حلال
  • The fish of the deepest depth of the Sea of (Divine) Majesty: the Sea has taught them lawful magic;
  • بس محال از تاب ایشان حال شد ** نحس آنجا رفت و نیکوفال شد 3600
  • Therefore through their illumination the (thing that was) absurd became a fact: the ill-starred one went thither and became auspicious.
  • تا قیامت گر بگویم زین کلام ** صد قیامت بگذرد وین ناتمام
  • Though I should speak on this topic till the Resurrection, a hundred Resurrections would pass, and this (discourse would still be) incomplete.
  • آداب المستمعین والمریدین عند فیض الحکمة من لسان الشیخ
  • The rules to be observed by listeners and disciples at the emanation of wisdom from the tongue of the Shaykh.
  • بر ملولان این مکرر کردنست ** نزد من عمر مکرر بردنست
  • To the weary this is (only) repetition, (but) in my eyes it is the bringing of repeated life.
  • شمع از برق مکرر بر شود ** خاک از تاب مکرر زر شود
  • The candle goes upward (burns higher) from repeated flashes (of flame); earth becomes gold in consequence of repeated heat.
  • گر هزاران طالب‌اند و یک ملول ** از رسالت باز می‌ماند رسول
  • If there are thousands of (eager) seekers (of knowledge) and a single weary (disgusted) one, the Messenger will refrain from delivering his message.
  • این رسولان ضمیر رازگو ** مستمع خواهند اسرافیل‌خو 3605
  • These mystery-telling Messengers of the hidden Mind require a hearer who has the nature of Isráfíl.
  • نخوتی دارند و کبری چون شهان ** چاکری خواهند از اهل جهان
  • They have a haughtiness and pride like (that of) kings: they require service from the people of the world.
  • تا ادبهاشان بجاگه ناوری ** از رسالتشان چگونه بر خوری
  • Until you perform the observances due to them, how will you gain profit from their message?
  • کی رسانند آن امانت را بتو ** تا نباشی پیششان راکع دوتو
  • How will they deliver that deposit to you till you are bowed double before them?
  • هر ادبشان کی همی‌آید پسند ** کامدند ایشان ز ایوان بلند
  • How is every (kind of) observance acceptable to them?—for they have come from the Sublime Palace.
  • نه گدایانند کز هر خدمتی ** از تو دارند ای مزور منتی 3610
  • They are not beggars, that they should be grateful to you, O impostor, for every service.
  • لیک با بی‌رغبتیها ای ضمیر ** صدقه‌ی سلطان بیفشان وا مگیر
  • But, O (thou who art the) inmost consciousness (of God), notwithstanding (their) lack of desire (to hear thy message), scatter the (Divine) Sultan's charity: do not withhold it!
  • اسپ خود را ای رسول آسمان ** در ملولان منگر و اندر جهان
  • O heavenly Messenger, do not regard the disgusted ones and let thy horse bound onward!
  • فرخ آن ترکی که استیزه نهد ** اسپش اندر خندق آتش جهد
  • Blest is the Turcoman who lays contention aside and whose horse gallops into the moat of fire—
  • گرم گرداند فرس را آنچنان ** که کند آهنگ اوج آسمان
  • (Who) makes his horse so hot (in the race) that it seeks to mount to the zenith of the sky;
  • چشم را از غیر و غیرت دوخته ** همچو آتش خشک و تر را سوخته 3615
  • (Who) has shut his eyes to other (than God) and to jealousy; (who), like fire, has consumed (both) dry and wet.