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5
2790-2839

  • هر چه خواهندت بده مندیش از آن  ** داد یزدان را تو بیش از بیش دان  2790
  • Give whatsoever they ask of thee: have no anxiety as to that: know that the bounty of God is more than (every) more.
  • دست زیر بوریا کن ای سند  ** از برای روی‌پوش چشم بد 
  • Put thy hand beneath the mat, O trusted man, in order to blindfold (deceive) the evil eye.
  • پس ز زیر بوریا پر کن تو مشت  ** ده به دست سایل بشکسته پشت 
  • Fill thy fist, therefore, from beneath the mat and give (the money) into the hand of the beggar whose back is broken (by poverty).
  • بعد ازین از اجر ناممنون بده  ** هر که خواهد گوهر مکنون بده 
  • Henceforth give from the wage that is not grudged: give the hidden pearl to every one who desires (it).
  • رو ید الله فوق ایدیهم تو باش  ** هم‌چو دست حق گزافی رزق پاش  2795
  • Go, be thou (what is signified by) the Hand of God is above their hands: do thou, like the Hand of God, scatter the daily bread recklessly.
  • وام داران را ز عهده وا رهان  ** هم‌چو باران سبز کن فرش جهان 
  • Release those in debt from their responsibility: like rain, make the carpet of the world green.”
  • بود یک سال دگر کارش همین  ** که بدادی زر ز کیسه‌ی رب دین 
  • During another year this was his work, that he was always giving gold from the purse of the Lord of the Judgement.
  • زر شدی خاک سیه اندر کفش  ** حاتم طایی گدایی در صفش 
  • The black earth turned into gold in his hand: beside him Hátim of (the tribe) Tayyi’ was a beggar.
  • دانستن شیخ ضمیر سایل را بی گفتن و دانستن قدر وام وام‌داران بی گفتن کی نشان آن باشد کی اخرج به صفاتی الی خلقی 
  • How the Shaykh knew the unspoken thoughts of those who begged of him and the sums owed by the debtors without their telling him, which is a sign of (his being endowed with Divine attributes, in accordance with the command), “Go forth with My attributes unto My creatures.”
  • حاجت خود گر نگفتی آن فقیر  ** او بدادی و بدانستی ضمیر 
  • If a dervish said nothing about his need, he (the Shaykh) would give (what he required) and would know his secret thought;
  • آنچ در دل داشتی آن پشت‌خم  ** قدر آن دادی بدو نه بیش و کم  2800
  • He would give that bent-backed one the amount that he had in mind, neither more nor less.
  • پس بگفتندی چه دانستی که او  ** این قدر اندیشه دارد ای عمو 
  • Then they would ask, “How didst thou know, uncle, that he was thinking of this amount?”
  • او بگفتی خانه‌ی دل خلوتست  ** خالی از کدیه مثال جنتست 
  • He would reply: “My heart's house is empty: it is void of beggary, like Paradise.
  • اندرو جز عشق یزدان کار نیست  ** جز خیال وصل او دیار نیست 
  • There is no work (being done) in it except love of God: there is no inhabitant except the idea of union with Him.
  • خانه را من روفتم از نیک و بد  ** خانه‌ام پرست از عشق احد 
  • I have swept the house clean of good and evil: my house is filled with love of the One.
  • هرچه بینم اندرو غیر خدا  ** آن من نبود بود عکس گدا  2805
  • When I see in it anything other than God, (I know that) it (the thing seen) is not mine but is reflected from the beggar (who is with me at the moment).”
  • گر در آبی نخل یا عرجون نمود  ** جز ز عکس نخله‌ی بیرون نبود 
  • If a date-palm or a raceme of dates has appeared in a piece of water, it is only the reflexion from the tree outside.
  • در تگ آب ار ببینی صورتی  ** عکس بیرون باشد آن نقش ای فتی 
  • If you see a form (of something) at the bottom of the water, that image is reflected from outside, O youth;
  • لیک تا آب از قذی خالی شدن  ** تنقیه شرطست در جوی بدن 
  • But it is necessary to cleanse the canal, (which is) the body, until the water is cleared of scum,
  • تا نماند تیرگی و خس درو  ** تا امین گردد نماید عکس رو 
  • In order that no obscurity and rubbish may remain therein and that it may become trustworthy and that the reflexion of the (inward) aspect (of everything) may appear (in it).
  • جز گلابه در تنت کو ای مقل  ** آب صافی کن ز گل ای خصم دل  2810
  • Where in your body is aught but muddy water, O you who are (spiritually) destitute? Make the water pure (and free) from mud, O enemy of the heart.
  • تو بر آنی هر دمی کز خواب و خور  ** خاک ریزی اندرین جو بیشتر 
  • By (indulgence in) sleeping and eating and drinking you are ever intent on pouring into this canal more (and more) earth.
  • سبب دانستن ضمیرهای خلق 
  • The means of knowing people's hidden thoughts.
  • چون دل آن آب زینها خالیست  ** عکس روها از برون در آب جست 
  • (Only) when the heart of that water is void of these (defilements), does the reflexion of the (inward) aspects (of all things) dart into the water.
  • پس ترا باطن مصفا ناشده  ** خانه پر از دیو و نسناس و دده 
  • Therefore, unless your interior has been purified, (and while) the (heart's) house is full of demons and monsters and wild beasts,
  • ای خری ز استیزه ماند در خری  ** کی ز ارواح مسیحی بو بری 
  • O ass who have obstinately remained in asininity, how will you get scent of (apprehend) the (life-giving) breaths which resemble those of the Messiah?
  • کی شناسی گر خیالی سر کند  ** کز کدامین مکمنی سر بر کند  2815
  • If a phantasy appear (in your heart), how will you know from what hiding-place it springs forth?
  • چون خیالی می‌شود در زهد تن  ** تا خیالات از درونه روفتن 
  • Ere (all) phantasies are swept from the inward part, the body will become (insubstantial) as a phantasy in (consequence of) renunciation.
  • غالب شدن مکر روبه بر استعصام خر 
  • How the cunning of the fox prevailed over the attempt of the ass to preserve himself from falling into temptation.
  • خر بسی کوشید و او را دفع گفت  ** لیک جوع الکلب با خر بود جفت 
  • The ass strove long and argued (stoutly) against him, but ravenous hunger never quitted the ass.
  • غالب آمد حرص و صبرش بد ضعیف  ** بس گلوها که برد عشق رغیف 
  • Greed prevailed, and his self-restraint was (too) weak: many are the gullets that are cut by love of the loaf.
  • زان رسولی کش حقایق داد دست  ** کاد فقر ان یکن کفر آمدست 
  • From the Messenger (Prophet) to whom the realities revealed themselves has come down (the saying), “A (great) penury is near being infidelity.”
  • گشته بود آن خر مجاعت را اسیر  ** گفت اگر مکرست یک ره مرده گیر  2820
  • The ass had been made prisoner by hunger: he said (to himself), “If it is a plot, (what then?). Suppose I am dead once and for all,
  • زین عذاب جوع باری وا رهم  ** گر حیات اینست من مرده بهم 
  • At any rate I shall be delivered from this torment of hunger: if this is life, I am better dead.”
  • گر خر اول توبه و سوگند خورد  ** عاقبت هم از خری خبطی بکرد 
  • If at first the ass repented and swore (to keep his vow), in the end, because of his asininity, he made a (great) lapse.
  • حرص کور و احمق و نادان کند  ** مرگ را بر احمقان آسان کند 
  • Greed makes one blind and foolish and ignorant: to fools it makes death (seem) easy;
  • نیست آسان مرگ بر جان خران  ** که ندارند آب جان جاودان 
  • (But) death is not (really) easy to the souls of asses who do not possess the splendour of the everlasting soul.
  • چون ندارد جان جاوید او شقیست  ** جرات او بر اجل از احمقیست  2825
  • Since he (the ass) does not possess the everlasting soul, he is damned: his boldness in (facing) death is the result of folly.
  • جهد کن تا جان مخلد گردد  ** تا به روز مرگ برگی باشدت 
  • Endeavour that your soul may become immortal, so that on the day of death you will have a (goodly) store.
  • اعتمادش نیز بر رازق نبود  ** که بر افشاند برو از غیب جود 
  • Again, he (the ass) had no confidence in the Provider (to assure him) that He would scatter over him largesse from the Unseen.
  • تاکنونش فضل بی‌روزی نداشت  ** گرچه گه‌گه بر تنش جوعی گماشت 
  • Until now, the (Divine) Bounty had not kept him without the daily provision, though at times He subjected his body to a (severe) hunger.
  • گر نباشد جوع صد رنج دگر  ** از پی هیضه بر آرد از تو سر 
  • Were hunger absent, in consequence of indigestion a hundred other afflictions would raise their heads in you.
  • رنج جوع اولی بود خود زان علل  ** هم به لطف و هم به خفت هم عمل  2830
  • Truly the affliction of hunger is better than those maladies in respect both of its subtilty and its lightness and (its effect on devotional) work.
  • رنج جوع از رنجها پاکیزه‌تر  ** خاصه در جوعست صد نفع و هنر 
  • The affliction of hunger is purer than (all other) afflictions, especially (as) in hunger there are a hundred advantages and excellences.
  • در بیان فضیلت احتما و جوع 
  • Explaining the excellency of abstinence and hunger.
  • جوع خود سلطان داروهاست هین  ** جوع در جان نه چنین خوارش مبین 
  • Indeed hunger is the king of medicines: hark, lay hunger to thy heart, do not regard it with such contempt.
  • جمله ناخوش از مجاعت خوش شدست  ** جمله خوشها بی‌مجاعتها ردست 
  • Everything unsweet is made sweet by hunger: without hunger all sweet things are unacceptable.
  • مثل 
  • Parable.
  • آن یکی می‌خورد نان فخفره  ** گفت سایل چون بدین استت شره 
  • A certain person was eating bread made of bran: some one asked him, “How are you so fond of this?”
  • گفت جوع از صبر چون دوتا شود  ** نان جو در پیش من حلوا شود  2835
  • He replied, “When hunger is doubled by self-denial, barley bread is (as sweet as) halwá in my opinion;
  • پس توانم که همه حلوا خورم  ** چون کنم صبری صبورم لاجرم 
  • Therefore when I deny myself once, I can eat halwá entirely, (so) of course I am very self-denying (abstinent).”
  • خود نباشد جوع هر کس را زبون  ** کین علف‌زاریست ز اندازه برون 
  • Hunger, in truth, is not conquered by every one, for this (world) is a place where fodder is abundant beyond measure.
  • جوع مر خاصان حق را داده‌اند  ** تا شوند از جوع شیر زورمند 
  • Hunger is bestowed as a gift on God's elect (alone), that through hunger they may become puissant lions.
  • جوع هر جلف گدا را کی دهند  ** چون علف کم نیست پیش او نهند 
  • How should hunger be bestowed on every beggarly churl? Since the fodder is not scarce they set it before him,