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6
831-880

  • مر شما را نیز در سوداگری  ** دست کی جنبد چو نبود مشتری 
  • Ye (worldly folk) also (who are engaged) in commerce—how should your hands move (to sell anything) when there is no buyer?
  • کی نظاره اهل بخریدن بود  ** آن نظاره گول گردیدن بود 
  • How should (idle) looking-on be capable of buying? The fool's looking-on is (not for buying, but merely for) loitering.
  • پرس پرسان کین به چند و آن به چند  ** از پی تعبیر وقت و ریش‌خند 
  • (He strolls about) continually asking, “How much is this?” and “How much is that?” for the sake of pastime and mockery.
  • از ملولی کاله می‌خواهد ز تو  ** نیست آن کس مشتری و کاله‌جو 
  • (’Tis only) from boredom (that) he asks you (to show him) your goods: that person is not a buyer and customer.
  • کاله را صد بار دید و باز داد  ** جامه کی پیمود او پیمود باد  835
  • He inspects the article a hundred times and hands it back (to you): when did he (ever) measure a piece of cloth? He measured wind (and nothing else).
  • کو قدوم و کر و فر مشتری  ** کو مزاح گنگلی سرسری 
  • What a distance between the approach and bargaining of a purchaser and the pleasantries of a silly joker?
  • چونک در ملکش نباشد حبه‌ای  ** جز پی گنگل چه جوید جبه‌ای 
  • Since there is not a mite in his possession, how should he seek (to buy) a coat except in jest?
  • در تجارت نیستش سرمایه‌ای  ** پس چه شخص زشت او چه سایه‌ای 
  • He has no capital for trading: what, then, is the difference between his ill-favoured person and a shadow?
  • مایه در بازار این دنیا زرست  ** مایه آنجا عشق و دو چشم ترست 
  • The capital (required) for the market of this world is gold; there (in the next world) the capital is love and two eyes wet (with tears).
  • هر که او بی‌مایه‌ی بازار رفت  ** عمر رفت و بازگشت او خام تفت  840
  • Whoever went to market without any capital, his life passed and he speedily returned in disappointment.
  • هی کجا بودی برادر هیچ جا  ** هی چه پختی بهر خوردن هیچ با 
  • “Oh, where hast thou been, brother?” “Nowhere.” “Oh, what hast thou cooked to eat?” “No (good) soup.”
  • مشتری شو تا بجنبد دست من  ** لعل زاید معدن آبست من 
  • Become a buyer, that my hand may move (to sell to thee), and that my pregnant mine may bring forth the ruby.
  • مشتری گرچه که سست و باردست  ** دعوت دین کن که دعوت واردست 
  • Though the buyer is slack and lukewarm, (yet) call (him) to the (true) religion, for the (command to) call hath come down (from God).
  • باز پران کن حمام روح گیر  ** در ره دعوت طریق نوح گیر 
  • Let the falcon fly and catch the spiritual dove: in calling (to God) take the way of Noah.
  • خدمتی می‌کن برای کردگار  ** با قبول و رد خلقانت چه کار  845
  • Perform an act of service for the Creator's sake: what hast thou to do with being accepted or rejected by the people?
  • داستان آن شخص کی بر در سرایی نیم‌شب سحوری می‌زد همسایه او را گفت کی آخر نیم‌شبست سحر نیست و دیگر آنک درین سرا کسی نیست بهر کی می‌زنی و جواب گفتن مطرب او را 
  • Story of the person who was giving the drum-call for the sahúr at the gate of a certain palace at midnight. A neighbour said to him, “Why, it is midnight, it is not (yet) dawn; and besides, there is no one in this palace: for whose sake are you drumming?”—and the minstrel's reply to him.
  • آن یکی می‌زد سحوری بر دری  ** درگهی بود و رواق مهتری 
  • A certain man was drumming at a certain gate to announce the sahúr: ’twas a court-house and the pavilion of a grandee.
  • نیم‌شب می‌زد سحوری را به جد  ** گفت او را قایلی کای مستمد 
  • (Whilst) he was beating his drum vigorously at midnight, some one said to him, “O thou who art seeking (the means of) support,
  • اولا وقت سحر زن این سحور  ** نیم‌شب نبود گه این شر و شور 
  • Firstly, give this call to the sahúr at daybreak: midnight is not the time for (making) this disturbance;
  • دیگر آنک فهم کن ای بوالهوس  ** که درین خانه درون خود هست کس 
  • And secondly, observe, O man of vain desire, whether in fact there is any one inside this house at midnight.
  • کس درینجا نیست جز دیو و پری  ** روزگار خود چه یاوه می‌بری  850
  • There is nobody here except demons and spirits: why art thou trifling thy time away?
  • بهر گوشی می‌زنی دف گوش کو  ** هوش باید تا بداند هوش کو 
  • Thou art beating thy tambourine for the sake of an ear: where is the ear? Intelligence is needed in order to know (thy purpose): where is the intelligence?”
  • گفت گفتی بشنو از چاکر جواب  ** تا نمانی در تحیر و اضطراب 
  • He replied, “You have said (your say): (now) hear the answer from your (humble) servant, that you may not remain in bewilderment and confusion.
  • گرچه هست این دم بر تو نیم‌شب  ** نزد من نزدیک شد صبح طرب 
  • Although in your opinion this moment is midnight, in my view the dawn of delight is near at hand.
  • هر شکستی پیش من پیروز شد  ** جمله شبها پیش چشمم روز شد 
  • In my sight every defeat has been turned to victory, in my eyes all nights have been turned to day.
  • پیش تو خونست آب رود نیل  ** نزد من خون نیست آبست ای نبیل  855
  • To you the water of the river Nile seems blood; to me it is not blood, ’tis water, O noble one.
  • در حق تو آهنست آن و رخام  ** پیش داود نبی مومست و رام 
  • In regard to you, that (object) is iron or marble, (but) to the prophet David it is (soft as) wax and tractable.
  • پیش تو که بس گرانست و جماد  ** مطربست او پیش داود اوستاد 
  • To you the mountain is exceedingly heavy (solid) and inanimate, (but) to David it is a master-musician.
  • پیش تو آن سنگ‌ریزه ساکتست  ** پیش احمد او فصیح و قانتست 
  • To you the gravel is silent; to Ahmad (Mohammed) it is eloquent and making supplication (to God).
  • پیش تو استون مسجد مرده‌ایست  ** پیش احمد عاشقی دل برده‌ایست 
  • To you the pillar of the mosque is a dead thing; to Ahmad it is (like) a lover who has lost his heart.
  • جمله اجزای جهان پیش عوام  ** مرده و پیش خدا دانا و رام  860
  • To the vulgar all the particles of the world seem dead, but before God they are possessed of knowledge and submissive (to His commands).
  • آنچ گفتی کاندرین خانه و سرا  ** نیست کس چون می‌زنی این طبل را 
  • As for your saying, ‘There is nobody in this house and palace: why art thou beating this drum?’—
  • بهر حق این خلق زرها می‌دهند  ** صد اساس خیر و مسجد می‌نهند 
  • (I reply that) this (Moslem) people are giving (large) sums of gold for God's sake, founding hundreds of pious institutions and mosques,
  • مال و تن در راه حج دوردست  ** خوش همی‌بازند چون عشاق مست 
  • And, like intoxicated lovers, gladly risking their property and lives on their way to (perform) the distant Pilgrimage:
  • هیچ می‌گویند کان خانه تهیست  ** بلک صاحب‌خانه جان مختبیست 
  • Do they ever say, ‘The House (Ka‘ba) is empty’? Nay, (they know that) the Lord of the House is the Spirit invisible.
  • پر همی‌بیند سرای دوست را  ** آنک از نور الهستش ضیا  865
  • He that is illumined by the Light of God deems the House of the Beloved to be full (of Him).
  • بس سرای پر ز جمع و انبهی  ** پیش چشم عاقبت‌بینان تهی 
  • In the eyes of those who see the end, many a palace filled with a crowd and throng (of people) is empty.
  • هر که را خواهی تو در کعبه بجو  ** تا بروید در زمان او پیش رو 
  • Seek in the (spiritual) Ka‘ba whomsoever you please, that he may at once grow (rise into view) before your face.
  • صورتی کو فاخر و عالی بود  ** او ز بیت الله کی خالی بود 
  • How should the form (of the Perfect Man), which is splendid and sublime, (ever) be absent from the House of God?
  • او بود حاضر منزه از رتاج  ** باقی مردم برای احتیاج 
  • He is (always) present (there), exempt from exclusion, (while) the rest of mankind (are there only) on account of (their occasional) need.
  • هیچ می‌گویند کین لبیکها  ** بی‌ندایی می‌کنیم آخر چرا  870
  • Do they (the pilgrims) ever say, ‘We are crying Labbayka without (receiving) any response. Pray, why (is this)’?
  • بلک توفیقی که لبیک آورد  ** هست هر لحظه ندایی از احد 
  • Nay, the Divine blessing which causes (their cries of) Labbayka is (in truth) a response (coming) from the One (God) at every moment.
  • من ببو دانم که این قصر و سرا  ** بزم جان افتاد و خاکش کیمیا 
  • I know by intuition that this pavilion and palace is the banquet of the soul, and that its dust is an elixir.
  • مس خود را بر طریق زیر و بم  ** تا ابد بر کیمیااش می‌زنم 
  • I will strike my copper on its elixir unto everlasting in the mode of treble and bass,
  • تا بجوشد زین چنین ضرب سحور  ** در درافشانی و بخشایش به حور 
  • That, from (my) playing the sahúr tune in this fashion, the seas (of Divine mercy) may surge (and be roused) to scatter (their) pearls and (lavish their) bounty.
  • خلق در صف قتال و کارزار  ** جان همی‌بازند بهر کردگار  875
  • Men hazard their lives in the line of battle and in fighting for the Creator's sake.
  • آن یکی اندر بلا ایوب‌وار  ** وان دگر در صابری یعقوب‌وار 
  • One is like Job in tribulation; another like Jacob in patience.
  • صد هزاران خلق تشنه و مستمند  ** بهر حق از طمع جهدی می‌کنند 
  • Hundreds of thousands of people, thirsty and sorrowful, are doing some sore toil for God's sake in desire (of pleasing Him).
  • من هم از بهر خداوند غفور  ** می‌زنم بر در به اومیدش سحور 
  • I too, for the merciful Lord's sake and in hope of Him, am drumming the sahúr-call at the gate.”
  • مشتری خواهی که از وی زر بری  ** به ز حق کی باشد ای دل مشتری 
  • (If) you want a customer from whom you will get gold, how should there be a better customer than God, O (my) heart?
  • می‌خرد از مالت انبانی نجس  ** می‌دهد نور ضمیری مقتبس  880
  • He buys a dirty bag from your (stock of) goods, and gives (you in return) an inner light that borrows (its splendour from Himself).