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6
2140-2189

  • من نیم در امر و فرمان نیم‌خام  ** تا بیندیشم من از تشنیع عام  2140
  • I am not half-raw (imperfect) in (fulfilling) the (Divine) order and command, that I should take any thought of revilement by the public.
  • عام ما و خاص ما فرمان اوست  ** جان ما بر رو دوان جویان اوست 
  • My public and my private (object) is His command: my spirit is running on its face in search of Him.
  • فردی ما جفتی ما نه از هواست  ** جان ما چون مهره در دست خداست 
  • My being single or wedded is not on account of sensual desire: my spirit is like a die in the hand of God.
  • ناز آن ابله کشیم و صد چو او  ** نه ز عشق رنگ و نه سودای بو 
  • I endure the disdain of that foolish (woman) and a hundred like her, neither from love of colour nor passion for scent.
  • این قدر خود درس شاگردان ماست  ** کر و فر ملحمه‌ی ما تا کجاست 
  • This much, indeed, is (only) the lesson learned by my disciples; (but) unto what place (attains) the forward and backward movement of my battle!
  • تا کجا آنجا که جا را راه نیست  ** جز سنابرق مه الله نیست  2145
  • Unto what place? Unto the place where Place (itself) finds no admittance, and where nothing exists save the lightning-flash of the Moon of Allah.
  • از همه اوهام و تصویرات دور  ** نور نور نور نور نور نور 
  • (’Tis) far beyond all conceptions and imaginations, (’tis) the Light of light of light of light of light of light.”
  • بهر تو ار پست کردم گفت و گو  ** تا بسازی با رفیق زشت‌خو 
  • If I have made my discourse low for your sake, (it is) in order that you may put up with an ill-natured companion,
  • تا کشی خندان و خوش بار حرج  ** از پی الصبر مفتاح الفرج 
  • And smilingly and cheerfully bear the burden of distress, because patience is the key to relief from pain.
  • چون بسازی با خسی این خسان  ** گردی اندر نور سنتها رسان 
  • When you put up with the vileness of these vile folk you will attain unto the light of the (Prophetic) sunnas (ways and practices);
  • که انبیا رنج خسان بس دیده‌اند  ** از چنین ماران بسی پیچیده‌اند  2150
  • For the prophets have often suffered affliction from the vile: often have they writhed in anguish on account of such snakes.
  • چون مراد و حکم یزدان غفور  ** بود در قدمت تجلی و ظهور 
  • Since in eternity it was the will and decree of God, the Forgiver, to reveal and manifest Himself,
  • بی ز ضدی ضد را نتوان نمود  ** وان شه بی‌مثل را ضدی نبود 
  • (This involves contrariety, for) nothing can be shown without a contrary; and there was no contrary to that incomparable King.
  • حکمت در انی جاعل فی الارض خلیفة 
  • The (Divine) purpose in (saying), “Lo, I will place a viceroy in the earth.”
  • پس خلیفه ساخت صاحب‌سینه‌ای  ** تا بود شاهیش را آیینه‌ای 
  • Therefore He made a viceroy, one having a heart, to the end that he might be a mirror for His sovereignty;
  • بس صفای بی‌حدودش داد او  ** وانگه از ظلمت ضدش بنهاد او 
  • So He endowed him with infinite purity (spiritual light), and then set up against him a contrary (in the form) of darkness.
  • دو علم بر ساخت اسپید و سیاه  ** آن یکی آدم دگر ابلیس راه  2155
  • He made two banners, white and black: one (was) Adam, the other (was) the Iblís (Devil) of the Way (to Him).
  • در میان آن دو لشکرگاه زفت  ** چالش و پیکار آنچ رفت رفت 
  • Between those two mighty camps (there was) combat and strife, and there came to pass what came to pass.
  • هم‌چنان دور دوم هابیل شد  ** ضد نور پاک او قابیل شد 
  • Likewise in the second period Hábíl (Abel) arose, and Qábíl (Cain) became the antagonist of his pure light.
  • هم‌چنان این دو علم از عدل و جور  ** تا به نمرود آمد اندر دور دور 
  • Even so (were) these two banners of justice and iniquity (continuing to be raised) till in the course of time the period of Nimrod arrived.
  • ضد ابراهیم گشت و خصم او  ** وآن دو لشکر کین‌گزار و جنگ‌جو 
  • He became the antagonist and adversary of Abraham, and those two armies waged war (against each other) and sought battle.
  • چون درازی جنگ آمد ناخوشش  ** فیصل آن هر دو آمد آتشش  2160
  • (At last) when He was displeased with the prolongation of the strife, His fire became the (means of) decision between the twain.
  • پس حکم کرد آتشی را و نکر  ** تا شود حل مشکل آن دو نفر 
  • So He caused a fire to be His arbiter and servant, in order that the difficulty (controversy) of those two persons might be solved.
  • دور دور و قرن قرن این دو فریق  ** تا به فرعون و به موسی شفیق 
  • These two (contrary) parties (carried on the struggle) from period to period and from generation to generation, down to (the time of) Pharaoh and God-fearing Moses,
  • سالها اندر میانشان حرب بود  ** چون ز حد رفت و ملولی می‌فزود 
  • Between whom there was war for (many) years. When it passed (all) bounds and was causing excessive weariness,
  • آب دریا را حکم سازید حق  ** تا که ماند کی برد زین دو سبق 
  • God made the water of the sea His arbiter, that it might be left (to the sea to decide) which of these two should prevail.
  • هم‌چنان تا دور و طور مصطفی  ** با ابوجهل آن سپهدار جفا  2165
  • So (it went on) till the period and time of Mustafá (Mohammed), (who contended) with Abú Jahl, the general of the army of iniquity.
  • هم نکر سازید از بهر ثمود  ** صیحه‌ای که جانشان را در ربود 
  • Moreover He (God) appointed a servant for (the destruction of) Thamúd, (namely), the (awful) Cry that took away their lives.
  • هم نکر سازید بهر قوم عاد  ** زود خیزی تیزرو یعنی که باد 
  • Moreover He appointed a servant for (the destruction of) the people of ‘Ád, one that rises quickly and moves rapidly, that is (to say), the Wind.
  • هم نکر سازید بر قارون ز کین  ** در حلیمی این زمین پوشید کین 
  • Moreover He appointed a discerning servant for (the destruction of) Qárún (Korah): He endued the graciousness of the Earth with enmity,
  • تا حلیمی زمین شد جمله قهر  ** برد قارون را و گنجش را به قعر 
  • So that the graciousness of the Earth turned entirely to wrath, and she bore Qárún and his treasure down to the abyss.
  • لقمه‌ای را که ستون این تنست  ** دفع تیغ جوع نان چون جوشنست  2170
  • In the case of the food that is a pillar (support) for this body, bread is like a breastplate to repel the sword of hunger;
  • چونک حق قهری نهد در نان تو  ** چون خناق آن نان بگیرد در گلو 
  • (Yet) when God puts a (motive of) wrath into your bread, that bread will stick in your gullet (and choke you) like a quinsy.
  • این لباسی که ز سرما شد مجیر  ** حق دهد او را مزاج زمهریر 
  • This garment that protects you from the cold—God gives it the temperature of intense frost,
  • تا شود بر تنت این جبه‌ی شگرف  ** سرد هم‌چون یخ گزنده هم‌چو برف 
  • So that this greatcoat on your body becomes cold as ice and biting as snow.
  • تا گریزی از وشق هم از حریر  ** زو پناه آری به سوی زمهریر 
  • (This He does) in order that you may flee from the fox-fur and silk and take refuge from them with the intense cold.
  • تو دو قله نیستی یک قله‌ای  ** غافل از قصه‌ی عذاب ظله‌ای  2175
  • You are not the (statutory) two qullas (ewers), you are (only) one ewer: you have forgotten the (Divine) chastisement inflicted by an overshadowing cloud.
  • امر حق آمد به شهرستان و ده  ** خانه و دیوار را سایه مده 
  • In town and village, to (every) house and wall came the command of God, “Give no shade!
  • مانع باران مباش و آفتاب  ** تا بدان مرسل شدند امت شتاب 
  • Do not ward off the rain and the (heat of the) sun!” so that the people went in haste to that Apostle (Shu‘ayb),
  • که بمردیم اغلب ای مهتر امان  ** باقیش از دفتر تفسیر خوان 
  • Crying, “We are dead for the most part: mercy, O Prince!” Read the rest of it in the book of commentary (on the Qur’án).
  • چون عصا را مار کرد آن چست‌دست  ** گر ترا عقلیست آن نکته بس است 
  • Since that deft-handed One made the rod (of Moses) a serpent, that instance is enough if you have any intelligence.
  • تو نظر داری ولیک امعانش نیست  ** چشمه‌ی افسرده است و کرده ایست  2180
  • You possess (the faculty of) consideration, but it does not go deep (into the subject): it is a frozen spring and has stopped (flowing).
  • زین همی گوید نگارنده‌ی فکر  ** که بکن ای بنده امعان نظر 
  • Hence the (Divine) Artist who depicts thoughts is saying, “Consider deeply, O (My) servant.”
  • آن نمی‌خواهد که آهن کوب سرد  ** لیک ای پولاد بر داود گرد 
  • He does not mean (to say), “Beat cold iron,” but (what He means is) “O (thou who art hard as) steel, devote thyself to David.”
  • تن بمردت سوی اسرافیل ران  ** دل فسردت رو به خورشید روان 
  • If your body is dead, resort to Isráfíl; if your heart is frozen, repair to the sun of the Spirit.
  • در خیال از بس که گشتی مکتسی  ** نک بسوفسطایی بدظن رسی 
  • Inasmuch as you have wrapped yourself in the garment of phantasy, lo, you will (soon) reach (the position of) the evil-minded sophist (sceptic).
  • او خود از لب خرد معزول بود  ** شد ز حس محروم و معزول از وجود  2185
  • Verily he was dispossessed of the kernel (which is) Reason: he was dispossessed of (true) perception and deprived of (immediate) experience.
  • هین سخن‌خا نوبت لب‌خایی است  ** گر بگویی خلق را رسوایی است 
  • Hark, O mouther, ’tis the hour for mumbling: if thou speak (clearly) to the people, ’tis a shameful exposure.
  • چیست امعان چشمه را کردن روان  ** چون ز تن جان رست گویندش روان 
  • What is (the meaning of) im‘án? (It means) causing the spring to flow: when the spirit (ján) has escaped from the body, they call it rawán.
  • آن حکیمی را که جان از بند تن  ** باز رست و شد روان اندر چمن 
  • The sage whose spirit was delivered from the bondage of the body and began to wander (rawán) in the garden (of Reality)
  • دو لقب را او برین هر دو نهاد  ** بهر فرق ای آفرین بر جانش باد 
  • Bestowed two (different) titles on these two (spirits) in order to distinguish (the one from the other). Oh, may his spirit be blest!