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3
4078-4127

  • گفت او سحرست و ویرانی تو ** گفت من سحرست و دفع سحر او
  • Her (the fleshly soul's) words are magic and thy ruin; my words are (lawful) magic and the counter-charm to her magic.”
  • مکرر کردن عاذلان پند را بر آن مهمان آن مسجد مهمان کش
  • How the fault-finders repeated their advice to the guest of the guest-killing mosque.
  • گفت پیغامبر که ان فی البیان ** سحرا و حق گفت آن خوش پهلوان
  • The Prophet said, “Verily, there is a magic in eloquence”; and that goodly hero spake the truth.
  • هین مکن جلدی برو ای بوالکرم ** مسجد و ما را مکن زین متهم 4080
  • “Hey, do not commit a foolhardy act, (but) depart, O generous man, and do not make the mosque and us suspected on this account;
  • که بگوید دشمنی از دشمنی ** آتشی در ما زند فردا دنی
  • For an enemy will speak form enmity, and to-morrow the villain will rouse a fire (of suspicion) against us,
  • که بتاسانید او را ظالمی ** بر بهانه‌ی مسجد او بد سالمی
  • Saying, ‘Some wicked man strangled him, (knowing that) on the pretext of the mosque he was safe (from suspicion),
  • تا بهانه‌ی قتل بر مسجد نهد ** چونک بدنامست مسجد او جهد
  • So that he might impute the murder to the mosque and, since the mosque has a bad name, might escape.’
  • تهمتی بر ما منه ای سخت‌جان ** که نه‌ایم آمن ز مکر دشمنان
  • Do not lay any suspicion upon us, O man of valiant spirit, for we are not secure from the craft of (our) enemies.
  • هین برو جلدی مکن سودا مپز ** که نتان پیمود کیوان را بگز 4085
  • Come now, depart! Do not be foolhardy, do not cherish vain desire, for it is impossible to measure (the planet) Saturn by the ell.
  • چون تو بسیاران بلافیده ز بخت ** ریش خود بر کنده یک یک لخت لخت
  • Many like thee have prated of (their) luck, (and in the end) they have torn out their beards, one by one, piecemeal.
  • هین برو کوتاه کن این قیل و قال ** خویش و ما را در میفکن در وبال
  • Hey, begone ! Cut short this palaver ! Do not cast thyself and us into woe!"
  • جواب گفتن مهمان ایشان را و مثل آوردن بدفع کردن حارس کشت به بانگ دف از کشت شتری را کی کوس محمودی بر پشت او زدندی
  • How the guest answered them and adduced the parable of the guardian of the cornfield who, by making a noise with the tomtom, sought to drive away from the cornfield a camel on whose back they were beating the big kettle-drum of (Sultan) Mahmúd.
  • گفت ای یاران از آن دیوان نیم ** که ز لا حولی ضعیف آید پیم
  • He said, “O friends, I am not one of the devils, that (the strength of) my sinews should fail at a single lá hawl.
  • کودکی کو حارس کشتی بدی ** طبلکی در دفع مرغان می‌زدی
  • A boy, who was the guardian of a cornfield, used to beat a tomtom in order to keep off the birds,
  • تا رمیدی مرغ زان طبلک ز کشت ** کشت از مرغان بد بی خوف گشت 4090
  • So that the birds, at (the sound of) the tomtom, were scared away from the field, and the field became safe from evil birds.
  • چونک سلطان شاه محمود کریم ** برگذر زد آن طرف خیمه‌ی عظیم
  • When the Sultan, the noble King Mahmúd, pitched a great tent in that neighbourhood as he passed on the way
  • با سپاهی همچو استاره‌ی اثیر ** انبه و پیروز و صفدر ملک‌گیر
  • With an army like the stars of heaven (in number), numerous and victorious, one that pierces the ranks (of the enemy) and takes possession of empire—
  • اشتری بد کو بدی حمال کوس ** بختیی بد پیش‌رو همچون خروس
  • There was a camel that carried the kettle-drum: ’twas a Bactrian (camel), going in front (of the army) like a cock:
  • بانگ کوس و طبل بر وی روز و شب ** می‌زدی اندر رجوع و در طلب
  • Day and night he (the driver) used loudly to beat the big kettle-drum and the (ordinary) drum on its back in returning (from an expedition) and in setting out.
  • اندر آن مزرع در آمد آن شتر ** کودک آن طبلک بزد در حفظ بر 4095
  • That camel entered the cornfield, and the boy beat his tom--tom to protect the corn.
  • عاقلی گفتش مزن طبلک که او ** پخته‌ی طبلست با آنشست خو
  • An intelligent man said to him, ‘Don't beat the tomtom, for he (the camel) is well-seasoned by the drum; he is accustomed to it.
  • پیش او چه بود تبوراک تو طفل ** که کشد او طبل سلطان بیست کفل
  • What is thy little tomtom, child, to him, since he carries the Sultan's drum twenty times the size?’
  • عاشقم من کشته‌ی قربان لا ** جان من نوبتگه طبل بلا
  • I am a lover, one who has been sacrificed to Naught: my soul is the band-stand for the drum of tribulation.
  • خود تبوراکست این تهدیدها ** پیش آنچ دیده است این دیدها
  • Verily, these threats (of yours) are (as) a little tomtom beside that which these eyes (of mine) have seen.
  • ای حریفان من از آنها نیستم ** کز خیالاتی درین ره بیستم 4100
  • O comrades, I am not one of those (without experience), that because of idle fancies I should halt on the Way.
  • من چو اسماعیلیانم بی‌حذر ** بل چو اسمعیل آزادم ز سر
  • I am unafraid (of death), like the Ismá‘ílís; nay, like Ismá‘íl (Ishmael) I am free from (care for my) head.
  • فارغم از طمطراق و از ریا ** قل تعالوا گفت جانم را بیا
  • I am done with pomp and ostentation. ‘Say, come ye’: He (the Beloved) said to my soul, ‘Come.’”
  • گفت پیغامبر که جاد فی السلف ** بالعطیه من تیقن بالخلف
  • The Prophet has said that one who feels sure of the recompense will give generously beforehand.
  • هر که بیند مر عطا را صد عوض ** زود دربازد عطا را زین غرض
  • Whoever sees a hundred compensations for the gift will at once give away the gift with this object (in view).
  • جمله در بازار از آن گشتند بند ** تا چو سود افتاد مال خود دهند 4105
  • All have become tied (to their business) in the bazaar (this world), to the end that when (the chance of) gain occurs they may give their money.
  • زر در انبانها نشسته منتظر ** تا که سود آید ببذل آید مصر
  • With gold in their money-bags, they are seated expectantly (in the hope) that the gain may come and that he who persists (in waiting) may begin to squander (his gold).
  • چون ببیند کاله‌ای در ربح بیش ** سرد گردد عشقش از کالای خویش
  • When he sees a piece of merchandise exceeding (his own) in profit, his fondness for his own goods becomes chilled;
  • گرم زان ماندست با آن کو ندید ** کاله‌های خویش را ربح و مزید
  • (For hitherto) he has remained enamoured of those, because he perceived no profit and advantage superior to his own goods.
  • همچنین علم و هنرها و حرف ** چون بدید افزون از آنها در شرف
  • Similarly, (in the case of) knowledge and accomplishments and trades: (a man is engrossed with them) since he has not seen (anything) superior to them in excellence.
  • تا به از جان نیست جان باشد عزیز ** چون به آمد نام جان شد چیز لیز 4110
  • Whilst nothing is better than life, life is precious; when a better appears, the name of life becomes a slippery (futile) thing.
  • لعبت مرده بود جان طفل را ** تا نگشت او در بزرگی طفل‌زا
  • The lifeless doll is as (dear as) life to the child until he has grown up to manhood.
  • این تصور وین تخیل لعبتست ** تا تو طفلی پس بدانت حاجتست
  • This imagination and fancy are (like) the doll: so long as you are (spiritually) a child, you have need of them;
  • چون ز طفلی رست جان شد در وصال ** فارغ از حس است و تصویر و خیال
  • (But) when the spirit has escaped from childishness, it is in union (with God): it is done with sense-perception and imagination and fancy.
  • نیست محرم تا بگویم بی‌نفاق ** تن زدم والله اعلم بالوفاق
  • There is no confidant (familiar with this mystery), that I should speak without insincerity (reserve). I will keep silence, and God best knoweth the (true) accord.
  • مال و تن برف‌اند ریزان فنا ** حق خریدارش که الله اشتری 4115
  • The goods (of this world) and the body are snow melting away to naught; (yet) God is their purchaser, for God hath purchased.
  • برفها زان از ثمن اولیستت ** که هیی در شک یقینی نیستت
  • The snows seem to you better than the price, because you are in doubt: you have no certainty (no sure faith),
  • وین عجب ظنست در تو ای مهین ** که نمی‌پرد به بستان یقین
  • And in you, O contemptible man, there is this marvellous opinion that does not fly to the garden of certainty.
  • هر گمان تشنه‌ی یقینست ای پسر ** می‌زند اندر تزاید بال و پر
  • O son, every opinion is thirsting for certainty and emulously flapping its wings (in quest thereof).
  • چون رسد در علم پس پر پا شود ** مر یقین را علم او بویا شود
  • When it attains to knowledge, then the wing becomes a foot, and its knowledge begins to scent certainty,
  • زانک هست اندر طریق مفتتن ** علم کمتر از یقین و فوق ظن 4120
  • For in the Way of tribulation knowledge is inferior to certainty, but above opinion.
  • علم جویای یقین باشد بدان ** و آن یقین جویای دیدست و عیان
  • Know that knowledge is a seeker of certainty, and certainty is a seeker of vision and intuition.
  • اندر الهیکم بجو این را کنون ** از پس کلا پس لو تعلمون
  • Seek this (difference between knowledge and intuitive certainty) now, in (the Súra which begins with) Alhákum, after (the word) kallá and after (the words) lau ta‘lamún.
  • می‌کشد دانش ببینش ای علیم ** گر یقین گشتی ببینندی جحیم
  • Knowledge leads to vision, O knowing one: if it (knowledge) became (intuitive) certainty, they would see Hell.
  • دید زاید از یقین بی امتهال ** آنچنانک از ظن می‌زاید خیال
  • Vision is immediately born of certainty, just as fancy is born of opinion.
  • اندر الهیکم بیان این ببین ** که شود علم الیقین عین الیقین 4125
  • See in Alhákum the explanation of this, (namely), that the knowledge of certainty becomes the intuition of certainty.
  • از گمان و از یقین بالاترم ** وز ملامت بر نمی‌گردد سرم
  • “I am higher than opinion and certainty, and my head is not to be turned aside by blame.
  • چون دهانم خورد از حلوای او ** چشم‌روشن گشتم و بینای او
  • Since my mouth ate of His sweetmeat, I have become clear-eyed and a seer of Him.