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5
1002-1051

  • قرض ده زین دولت اندر اقرضوا  ** تا که صد دولت ببینی پیش رو 
  • In (obedience to the Divine command) “Lend,” make a loan (to God) from this (worldly) fortune, that thou mayst see a hundred fortunes before thy face.
  • اندکی زین شرب کم کن بهر خویش  ** تا که حوض کوثری یابی به پیش 
  • Diminish a little for thine own sake this (eating and) drinking, that thou mayst find in front (of thee) the basin of Kawthar.
  • جرعه بر خاک وفا آنکس که ریخت  ** کی تواند صید دولت زو گریخت 
  • He who poured a draught on the earth of faithfulness, how should the prey, fortune, be able to flee from him?
  • خوش کند دلشان که اصلح بالهم  ** رد من بعد التوی انزالهم  1005
  • He (God) gladdens their hearts, for He maketh their state to prosper: He restoreth their (worldly) entertainment after it (their worldly fortune) has perished.
  • ای اجل وی ترک غارت‌ساز ده  ** هر چه بردی زین شکوران باز ده 
  • (He says), “O Death, O Turcoman who plunderest the village, give back whatsoever thou hast taken from these thankful ones.”
  • وا دهد ایشان بنپذیرند آن  ** زانک منعم گشته‌اند از رخت جان 
  • He (Death) gives it back; (but) they will not receive it, for they have been endowed with the goods of spiritual life.
  • صوفییم و خرقه‌ها انداختیم  ** باز نستانیم چون در باختیم 
  • (They say), “We are Súfís and have cast off our (bodily) mantles: we will not take (them) back after we have gambled (them) away.
  • ما عوض دیدیم آنگه چون عوض  ** رفت از ما حاجت و حرص و غرض 
  • We have seen the recompense (from God)—(and) how (can there be) a (worldly) recompense then (after that)? Want and desire and object are gone from us.
  • ز آب شور و مهلکی بیرون شدیم  ** بر رحیق و چشمه‌ی کوثر زدیم  1010
  • We have emerged from a briny and destroying water, we have attained to the pure wine (of Paradise) and the fountain of Kawthar.
  • آنچ کردی ای جهان با دیگران  ** بی‌وفایی و فن و ناز گران 
  • O World, that which thou hast shown unto others—faithlessness and deceit and grievous pride—
  • بر سرت ریزیم ما بهر جزا  ** که شهیدیم آمده اندر غزا 
  • We pour (it all) on thy head in repayment, for we are martyrs come to war (against thee).”
  • تا بدانی که خدای پاک را  ** بندگان هستند پر حمله و مری 
  • (This is) in order that you may know that the Holy God hath servants impetuous and combative,
  • سبلت تزویر دنیا بر کنند  ** خیمه را بر باروی نصرت زنند 
  • (Who) tear out the moustache of worldly hypocrisy and pitch their tents on the rampart of (Divine) aid.
  • این شهیدان باز نو غازی شدند  ** وین اسیران باز بر نصرت زدند  1015
  • These martyrs have become warriors anew, and these captives have gained the victory once more;
  • سر برآوردند باز از نیستی  ** که ببین ما را گر اکمه نیستی 
  • They have lifted up their heads again from non-existence, saying, “Behold us if thou art not blind from birth,”
  • تا بدانی در عدم خورشیدهاست  ** وآنچ اینجا آفتاب آنجا سهاست 
  • That you may know that in non-existence there are suns, and that what is a sun here is (only) a small star yonder.
  • در عدم هستی برادر چون بود  ** ضد اندر ضد چون مکنون بود 
  • How, O brother, is existence (contained) in non-existence? How is opposite concealed in opposite?
  • یخرج الحی من المیت بدان  ** که عدم آمد امید عابدان 
  • He brings forth the living from the dead: know that the hope of (His) worshippers is non-existence.
  • مرد کارنده که انبارش تهیست  ** شاد و خوش نه بر امید نیستیست  1020
  • The sower whose barn is empty, is not he joyful and happy in hope of non-existence—
  • که بروید آن ز سوی نیستی  ** فهم کن گر واقف معنیستی 
  • (Namely, in the hope) that that (crop) will grow from the quarter of nonexistence? Apprehend (this) if thou art aware of (spiritual) reality.
  • دم به دم از نیستی تو منتظر  ** که بیابی فهم و ذوق آرام و بر 
  • Moment by moment thou art expecting from non-existence to gain understanding and (spiritual) perception and peace and good.
  • نیست دستوری گشاد این راز را  ** ورنه بغدادی کنم ابخاز را 
  • ’Tis not permitted to divulge this mystery; else I should make Abkház a Baghdád.
  • پس خزانه‌ی صنع حق باشد عدم  ** که بر آرد زو عطاها دم به دم 
  • Non-existence, then, is God's factory from which He continually produces gifts.
  • مبدع آمد حق و مبدع آن بود  ** که برآرد فرع بی‌اصل و سند  1025
  • God is the Originator, and an originator is he who produces a branch (derivative) without root (fundamental principle) or support (model).
  • مثال عالم هست نیست‌نما و عالم نیست هست‌نما 
  • Parable of the world (really) existent that appears non-existent and the world (really) non-existent that appears existent.
  • نیست را بنمود هست و محتشم  ** هست را بنمود بر شکل عدم 
  • He (God) hath caused the non-existent to appear existent and magnificent; He hath caused the existent to appear in the form of non-existence.
  • بحر را پوشید و کف کرد آشکار  ** باد را پوشید و بنمودت غبار 
  • He hath concealed the Sea and made the foam visible; He hath concealed the Wind and displayed to thee the dust.
  • چون مناره‌ی خاک پیچان در هوا  ** خاک از خود چون برآید بر علا 
  • The dust is whirling in the air, (high) as a minaret: how should the dust rise aloft of itself?
  • خاک را بینی به بالا ای علیل  ** باد را نی جز به تعریف دلیل 
  • Thou seest the dust on high, O infirm (of sight): the Wind (thou seest) not, except through knowledge given by induction.
  • کف همی‌بینی روانه هر طرف  ** کف بی‌دریا ندارد منصرف  1030
  • Thou seest the foam moving in every direction: without the Sea the foam hath no turning-place.
  • کف به حس بینی و دریا از دلیل  ** فکر پنهان آشکارا قال و قیل 
  • Thou seest the foam by sense perception and the Sea by induction: thought is hidden, speech manifest.
  • نفی را اثبات می‌پنداشتیم  ** دیده‌ی معدوم‌بینی داشتیم 
  • We deemed negation to be affirmation: we had an eye that saw (only) the nonexistent.
  • دیده‌ای که اندر نعاسی شد پدید  ** کی تواند جز خیال و نیست دید 
  • The eye that appeared (came into being) in a state of slumber, how should it be able to see aught but phantasy and non-existence?
  • لاجرم سرگشته گشتیم از ضلال  ** چون حقیقت شد نهان پیدا خیال 
  • Necessarily we were bewildered by error, since Reality was hidden and Phantasy visible,
  • این عدم را چون نشاند اندر نظر  ** چون نهان کرد آن حقیقت از بصر  1035
  • (Wondering) why He (God) set up this non-existence in (full) view and why He caused that Reality to be hidden from sight.
  • آفرین ای اوستاد سحرباف  ** که نمودی معرضان را درد صاف 
  • Praise (to Thee), O Master-weaver of magic who hast made the dregs to seem pure (wine) to them that turn away (from the Truth).
  • ساحران مهتاب پیمایند زود  ** پیش بازرگان و زر گیرند سود 
  • Magicians quickly measure moonbeams in the presence of the merchant and receive gold as profit.
  • سیم بربایند زین گون پیچ پیچ  ** سیم از کف رفته و کرباس هیچ 
  • (When) by artful tricks of this sort they take money, the money is gone from his (the purchaser's) hand, (but) there is no linen (to be seen).
  • این جهان جادوست ما آن تاجریم  ** که ازو مهتاب پیموده خریم 
  • This world is a sorcerer, and we are the merchants who buy from it the measured moonbeams.
  • گز کند کرباس پانصد گز شتاب  ** ساحرانه او ز نور ماهتاب  1040
  • Magician-like, it hastily measures out by the ell five hundred ells of linen from the light of the moonbeams,
  • چون ستد او سیم عمرت ای رهی  ** سیم شد کرباس نی کیسه تهی 
  • (Yet), when it takes the money, (which is) thy life, O slave, the money is gone, there is no linen, and thy purse is empty.
  • قل اعوذت خواند باید کای احد  ** هین ز نفاثات افغان وز عقد 
  • Thou must recite Say, I take refuge, crying, “O (Thou who art) One, come, save me from the witches and from (their) knots.
  • می‌دمند اندر گره آن ساحرات  ** الغیاث المستغاث از برد و مات 
  • These sorceresses are blowing on the knots: help, O Thou whose help is besought against (the world's) victory and checkmate.”
  • لیک بر خوان از زبان فعل نیز  ** که زبان قول سستست ای عزیز 
  • But invoke (Him) with the tongue of deeds also, for the tongue of words is weak, O honourable man.
  • در زمانه مر ترا سه همره‌اند  ** آن یکی وافی و این دو غدرمند  1045
  • In the world thou hast three fellow-travellers: one is faithful and these two (others) are treacherous.
  • آن یکی یاران و دیگر رخت و مال  ** وآن سوم وافیست و آن حسن الفعال 
  • One (of the latter) is friends and the other is goods and chattels; and the third (fellow-traveller) is faithful, and that one is excellence in deeds.
  • مال ناید با تو بیرون از قصور  ** یار آید لیک آید تا به گور 
  • (Thy) wealth will not come with thee out of thy palaces; (thy) friend will come, but he will come (only) as far as thy grave.
  • چون ترا روز اجل آید به پیش  ** یار گوید از زبان حال خویش 
  • When thy day of doom comes to meet thee, thy friend will say (to himself) in the language appropriate to his sentiments,
  • تا بدینجا بیش همره نیستم  ** بر سر گورت زمانی بیستم 
  • “(I have come) as far as here: I accompany thee no farther, I will stand a (little) while at thy grave.”
  • فعل تو وافیست زو کن ملتحد  ** که در آید با تو در قعر لحد  1050
  • Thy deeds (alone) are faithful: make of them thy refuge, for they will come with thee into the depths of the tomb.
  • در تفسیر قول مصطفی علیه‌السلام لا بد من قرین یدفن معک و هو حی و تدفن معه و انت میت ان کان کریما اکرمک و ان کان لیما اسلمک و ذلک القرین عملک فاصلحه ما استطعت صدق رسول‌الله 
  • Commentary on the saying of Mustafá (Mohammed), on whom be peace, “Thou must needs have a familiar who is buried with thee, he being alive, and with whom thou art buried when thou art dead; if he be generous, he will treat thee generously, and if he be base, he will forsake thee. That familiar is thy works, so make them right as far as thou art able.” The Messenger of Allah spake the truth.
  • پس پیمبر گفت بهر این طریق  ** باوفاتر از عمل نبود رفیق 
  • Therefore the Prophet said, “For the purpose of (traversing) this Way there is no comrade more faithful than works.