English    Türkçe    فارسی   

4
3468-3517

  • بهر این مقدار آتش شاندن ** آب پاک و بول یکسان شدن به فن
  • For the purpose of quenching this amount of fire, pure water and urine are alike in skill (are equally serviceable).
  • آتش وسواس را این بول و آب ** هر دو بنشانند هم‌چون وقت خواب
  • Both this urine and (this) water will quench the fire of distress, just as (it is quenched) during sleep.
  • لیک گر واقف شوی زین آب پاک ** که کلام ایزدست و روحناک 3470
  • But if thou become (really) acquainted with this pure water, which is the Word of God and spiritual,
  • نیست گردد وسوسه کلی ز جان ** دل بیابد ره به سوی گلستان
  • All distress will vanish from the soul, and the heart will find its way to the Rose-garden,
  • زانک در باغی و در جویی پرد ** هر که از سر صحف بویی برد
  • Because every one who catches a scent of the mystery of the (Divine) scriptures flies into an orchard with a running brook.
  • یا تو پنداری که روی اولیا ** آنچنان که هست می‌بینیم ما
  • Or dost thou suppose that we see the face of the Saints as it is (in reality)?
  • در تعجب مانده پیغامبر از آن ** چون نمی‌بینند رویم ممنان
  • Hence the Prophet remained in astonishment, saying, “How are the true believers not seeing my face?
  • چون نمی‌بینند نور روم خلق ** که سبق بردست بر خورشید شرق 3475
  • How are the people not seeing the light of my face, which has borne away the prize from the orient sun?
  • ور همی‌بینند این حیرت چراست ** تا که وحی آمد که آن رو در خفاست
  • And if they are seeing (it), wherefore is this perplexity?”— until a revelation came (to him from God), saying, “That face is in concealment.
  • سوی تو ماهست و سوی خلق ابر ** تا نبیند رایگان روی تو گبر
  • In relation to thee it is the moon, and in relation to the people it is the cloud, in order that the infidel may not see thy face for nothing.
  • سوی تو دانه‌ست و سوی خلق دام ** تا ننوشد زین شراب خاص عام
  • In relation to thee it is the bait, and in relation to the people it is the trap, in order that the vulgar may not drink of this chosen wine.”
  • گفت یزدان که تراهم ینظرون ** نقش حمامند هم لا یبصرون
  • God said, “Thou seest them looking,” (but) they are (like) the pictures in a bathhouse: they do not see.
  • می‌نماید صورت ای صورت‌پرست ** که آن دو چشم مرده‌ی او ناظرست 3480
  • The form appears, O worshipper of form, as though its two dead eyes were looking.
  • پیش چشم نقش می‌آری ادب ** کو چرا پاسم نمی‌دارد عجب
  • Thou art showing reverence before the eye of the image, saying, “I wonder why it pays no regard to me.
  • از چه پس بی‌پاسخست این نقش نیک ** که نمی‌گوید سلامم را علیک
  • Wherefore is this goodly image (so) very irresponsive that it does not say ‘alayk (on thee be peace!) in reply to my salaam?
  • می‌نجنباند سر و سبلت ز جود ** پاس آنک کردمش من صد سجود
  • It does not nod its head and moustache generously in regard for my having made a hundred prostrations before it.”
  • حق اگر چه سر نجنباند برون ** پاس آن ذوقی دهد در اندرون
  • God, though He does not nod the head outwardly, (yet) in regard for that (worship of Him) bestows an inward delight,
  • که دو صد جنبیدن سر ارزد آن ** سر چنین جنباند آخر عقل و جان 3485
  • Which is worth two hundred noddings of the head: in this fashion, after all, do Intellect and Spirit nod the head.
  • عقل را خدمت کنی در اجتهاد ** پاس عقل آنست که افزاید رشاد
  • (If) thou serve Intellect in earnest, the regard of Intellect (for thee) is (shown by this), that it increases (thy) righteousness.
  • حق نجنباند به ظاهر سر ترا ** لیک سازد بر سران سرور ترا
  • God does not nod the head to thee outwardly, but He makes thee a prince over the princes (of the world).
  • مر ترا چیزی دهد یزدان نهان ** که سجود تو کنند اهل جهان
  • To thee God gives secretly something (of such power) that the people of the world bow down before thee,
  • آنچنان که داد سنگی را هنر ** تا عزیز خلق شد یعنی که زر
  • Just as He gave to a stone such virtue that it was honoured by His creatures: that is to say, (it became) gold.
  • قطره‌ی آبی بیابد لطف حق ** گوهری گردد برد از زر سبق 3490
  • (If) a drop of water gain the favour of God, it becomes a pearl and bears away the palm from gold.
  • جسم خاکست و چو حق تابیش داد ** در جهان‌گیری چو مه شد اوستاد
  • The body is earth; and when God gave it a spark (of His Light) it became adept, like the moon, in taking possession of the world.
  • هین طلسمست این و نقش مرده است ** احمقان را چشمش از ره برده است
  • Beware! this (worldly empire) is a talisman and a dead image: its eye hath led the foolish astray from the (right) path.
  • می‌نماید او که چشمی می‌زند ** ابلهان سازیده‌اند او را سند
  • It appears to wink: the foolish have made it their support (have put their trust in it).
  • در خواستن قبطی دعای خیر و هدایت از سبطی و دعا کردن سبطی قبطی را به خیر و مستجاب شدن از اکرم الاکرمین وارحم الراحمین
  • How the Egyptian besought blessing and guidance from the Israelite, and how the Israelite prayed for the Egyptian and received a favourable answer to his prayer from the Most Gracious and Merciful (God).
  • گفت قبطی تو دعایی کن که من ** از سیاهی دل ندارم آن دهن
  • The Egyptian said, “Do thou offer a prayer (for me), since from blackness of heart I have not the mouth (fit for offering an acceptable prayer),
  • که بود که قفل این دل وا شود ** زشت را در بزم خوبان جا شود 3495
  • For it may be that the lock of this heart will be opened and that a place will be (granted) to this ugly one at the banquet of the beauteous.
  • مسخی از تو صاحب خوبی شود ** یا بلیسی باز کروبی شود
  • Through thee the deformed may become endowed with beauty, or an Iblís may again become one of the Cherubim;
  • یا بفر دست مریم بوی مشک ** یابد و تری و میوه شاخ خشک
  • Or, by the august influence of Mary's hand, the withered bough may acquire the fragrance of musk and freshness and fruit.”
  • سبطی آن دم در سجود افتاد و گفت ** کای خدای عالم جهر و نهفت
  • Thereupon the Israelite fell to worship and said, “O God who knowest the manifest and the hidden,
  • جز تو پیش کی بر آرد بنده دست ** هم دعا و هم اجابت از توست
  • To whom but Thee should Thy servant lift his hand? Both the prayer and the answer (to prayer) are from Thee.
  • هم ز اول تو دهی میل دعا ** تو دهی آخر دعاها را جزا 3500
  • Thou at first givest the desire for prayer, and Thou at last givest likewise the recompense for prayers.
  • اول و آخر توی ما در میان ** هیچ هیچی که نیاید در بیان
  • Thou art the First and the Last: we between are nothing, a nothing that does not come into (admit of) expression.”
  • این چنین می‌گفت تا افتاد طشت ** از سر بام و دلش بیهوش گشت
  • He was speaking in this wise, till he fell into ecstasy and his heart became senseless.
  • باز آمد او به هوش اندر دعا ** لیس للانسان الا ما سعی
  • (Whilst engaged) in prayer, he came back to his senses (and witnessed the effect of his prayer): Man shall have nothing but what he hath wrought.
  • در دعا بود او که ناگه نعره‌ای ** از دل قبطی بجست و غره‌ای
  • He was (still) praying when suddenly a loud cry and roar burst from the heart of the Egyptian,
  • که هلا بشتاب و ایمان عرضه کن ** تا ببرم زود زنار کهن 3505
  • (Who exclaimed), “Come, make haste and submit (the profession of) the Faith (for my acceptance), that I may quickly cut the old girdle (of unbelief).
  • آتشی در جان من انداختند ** مر بلیسی را به جان بنواختند
  • They have cast a fire into my heart, they have shown affection with (all) their soul for an Iblís (like me).
  • دوستی تو و از تو ناشکفت ** حمدلله عاقبت دستم گرفت
  • Praise be to God! Thy friendship and (my) not being able to do without thee have succoured me at last.
  • کیمیایی بود صحبتهای تو ** کم مباد از خانه‌ی دل پای تو
  • My consortings with thee were (as) an elixir: may thy foot never disappear from the house of my heart!
  • تو یکی شاخی بدی از نخل خلد ** چون گرفتم او مرا تا خلد برد
  • Thou wert a bough of the palm-tree of Paradise: when I grasped it, it bore me to Paradise.
  • سیل بود آنک تنم را در ربود ** برد سیلم تا لب دریای جود 3510
  • That which carried away my body was a torrent: the torrent bore me to the brink of the Sea of Bounty.
  • من به بوی آب رفتم سوی سیل ** بحر دیدم در گرفتم کیل کیل
  • I went towards the torrent in hope of (obtaining) water: I beheld the Sea and took pearls, bushel on bushel.”
  • طاس آوردش که اکنون آب‌گیر ** گفت رو شد آبها پیشم حقیر
  • He (the Israelite) brought the cup to him, saying, “Now take the water!” “Go,” he replied; “(all) waters have become despicable in my sight.
  • شربتی خوردم ز الله اشتری ** تا به محشر تشنگی ناید مرا
  • I have drunk such a draught from God hath purchased that no thirst will come to me till the Congregation (at the Last Judgement).
  • آنک جوی و چشمه‌ها را آب داد ** چشمه‌ای در اندرون من گشاد
  • He who gave water to the rivers and fountains hath opened a fountain within me.
  • این جگر که بود گرم و آب‌خوار ** گشت پیش همت او آب خوار 3515
  • This heart, which was hot and water-drinking—to its high aspiration water has become vile.
  • کاف کافی آمد او بهر عباد ** صدق وعده‌ی کهیعص
  • He (God), for the sake of His servants, became (symbolised by) the (letter) káf of Káfí (All-sufficing), (in token of) the truth of the promise of Káf, Há, Yá, ‘Ayn, Sád.
  • کافیم بدهم ترا من جمله خیر ** بی‌سبب بی‌واسطه‌ی یاری غیر
  • (God saith), ‘I am All-sufficing: I will give thee all good, without (the intervention of) a secondary cause, without the mediation of another's aid.