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1479-1503

  • گر گشاید دل سر انبان راز ** جان به سوی عرش سازد ترک تاز
  • If the heart should open the lid of the wallet of (this) mystery, the soul would rush (in rapture) towards the highest heaven.
  • اضافت کردن آدم آن زلت را به خویشتن که ربنا ظلمناو اضافت کردن ابلیس گناه خود را به خدا که بما أغويتنی
  • How Adam imputed that fault (which he had committed) to himself, saying, “O Lord, we have done wrong,” and how Iblís imputed his own sin to God, saying, “Because Thou hast seduced me.”
  • کرد حق و کرد ما هر دو ببین ** کرد ما را هست دان پیداست این‌‌ 1480
  • Consider both the action of God and our action. Regard our action as existent. This is manifest.
  • گر نباشد فعل خلق اندر میان ** پس مگو کس را چرا کردی چنان‌‌
  • If the action of created beings be not in the midst (obviously existent), then say not to any one, “Why have you acted thus?
  • خلق حق افعال ما را موجد است ** فعل ما آثار خلق ایزد است‌‌
  • The creative act of God brings our actions into existence: our actions are the effects of the creative act of God.
  • ناطقی یا حرف بیند یا غرض ** کی شود یک دم محیط دو عرض‌‌
  • A speaker perceives either the letter (the literal form and articulation of his speech) or the purport (the meaning and intention of it): how should he comprehend two accidents (both the form and the meaning) at once?
  • گر به معنی رفت شد غافل ز حرف ** پیش و پس یک دم نبیند هیچ طرف‌‌
  • If he goes (turns his mind) to the spirit, he becomes unheedful of the letter: no eye sees forward and backward at the same moment.
  • آن زمان که پیش بینی آن زمان ** تو پس خود کی ببینی این بدان‌‌ 1485
  • At the time when you look in front, how at the same time can you look behind you? Recognise this.
  • چون محیط حرف و معنی نیست جان ** چون بود جان خالق این هر دوان‌‌
  • Inasmuch as the soul does not comprehend (both) the letter and the spirit, how should the soul be the creator of them both?
  • حق محیط جمله آمد ای پسر ** وا ندارد کارش از کار دگر
  • O son, (only) God comprehends all: the (one) action does not hinder Him from the other action.
  • گفت شیطان که بما أغویتنی ** کرد فعل خود نهان دیو دنی‌‌
  • Satan said Because Thou hast seduced me: the vile Devil concealed his own act.
  • گفت آدم که ظلمنا نفسنا ** او ز فعل حق نبد غافل چو ما
  • Adam said We have done wrong unto ourselves: he was not, like us, unheedful of the action of God.
  • در گنه او از ادب پنهانش کرد ** ز آن گنه بر خود زدن او بر بخورد 1490
  • From respect he concealed it (the action of God) in (regard to) the sin: by casting the sin upon himself he ate fruit (was blessed).
  • بعد توبه گفتش ای آدم نه من ** آفریدم در تو آن جرم و محن‌‌
  • After his repentance, He (God) said to him, “O Adam, did not I create in thee that sin and (those) tribulations?
  • نه که تقدیر و قضای من بد آن ** چون به وقت عذر کردی آن نهان‌‌
  • Was it not My foreordainment and destiny? How didst thou conceal that at the time of excusing thyself?”
  • گفت ترسیدم ادب نگذاشتم ** گفت هم من پاس آنت داشتم‌‌
  • He (Adam) said, “I was afraid, (so) I did not let respect go (did not fail to observe due respect).” He (God) said, “I too have observed it towards thee.”
  • هر که آرد حرمت او حرمت برد ** هر که آرد قند لوزینه خورد
  • Whoever brings reverence gets reverence (in return): whoever brings sugar eats almond-cake.
  • طیبات از بهر که للطیبین ** یار را خوش کن برنجان و ببین‌‌ 1495
  • For whom are the good women? For the good men. Make thy friend pleased (with thee); offend (him) and see (what will happen).
  • یک مثال ای دل پی فرقی بیار ** تا بدانی جبر را از اختیار
  • O heart, bring (forward) a parable for the sake of (illustrating) a difference, that thou mayst know (what distinguishes) compulsion from free-will.
  • دست کان لرزان بود از ارتعاش ** و آن که دستی را تو لرزانی ز جاش‌‌
  • (Take the case of) a hand that is shaking from (morbid or involuntary) tremor and (the case of) a person whose hand you cause to shake (by knocking it away) from its place.
  • هر دو جنبش آفریده‌‌ی حق شناس ** لیک نتوان کرد این با آن قیاس‌‌
  • Know that both (these) movements are created by God, but it is impossible to compare the latter with the former.
  • ز آن پشیمانی که لرزانیدی‌‌اش ** مرتعش را کی پشیمان دیدی‌‌اش‌‌
  • You are sorry for having caused it (his hand) to shake: when did you see the man afflicted with (a morbid) tremor (to be) sorry?
  • بحث عقل است این چه عقل آن حیله‌‌گر ** تا ضعیفی ره برد آن جا مگر 1500
  • This is the intellectual quest— (but) what (sort of) intellect is that ingenious one? (The object of its quest is) perchance (by its means) a man of weak understanding may find his way to that place (gain some idea of the truth).
  • بحث عقلی گر در و مرجان بود ** آن دگر باشد که بحث جان بود
  • (Yet) the intellectual quest, though it be (fine as) pearls and coral, is other than the spiritual quest.
  • بحث جان اندر مقامی دیگر است ** باده‌‌ی جان را قوامی دیگر است‌‌
  • The spiritual quest is on another plane: the spiritual wine has another consistency.
  • آن زمان که بحث عقلی ساز بود ** این عمر با بو الحکم هم راز بود
  • At the time when the intellectual quest was in keeping (with the circumstances), this ‘Umar was intimate with Bu ’l-Hakam,