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1
2633-2682

  • یا رب آن تمییز ده ما را به خواست ** تا شناسیم آن نشان کژ ز راست‌‌
  • O Lord, grant us according to our desire such discernment that we may know the false indication from the true.
  • حس را تمییز دانی چون شود ** آن که حس ینظر بنور الله بود
  • Do you know how the sense-perception becomes discerning? In this way, that the sense-perception should be seeing by the light of God.
  • ور اثر نبود سبب هم مظهر است ** همچو خویشی کز محبت مخبر است‌‌ 2635
  • And if there be no effect (outward sign), the cause too makes manifest (that which is hidden), as (for example) kinship gives information concerning love (enables you to infer the presence of love).
  • نبود آن که نور حقش شد امام ** مر اثر را یا سببها را غلام‌‌
  • He to whom the light of God has become a guide is not a slave to effects or causes—
  • یا محبت در درون شعله زند ** زفت گردد وز اثر فارغ کند
  • Or (if he is a slave to them) Love will throw a spark within, wax mighty, and make (the illumined one) independent of effect.
  • حاجتش نبود پی اعلام مهر ** چون محبت نور خود زد بر سپهر
  • He has no need to make love known (by means of secondary causes and visible effects), since Love has shot its radiance over the sky (of his heart).
  • هست تفصیلات تا گردد تمام ** این سخن لیکن بجو تو و السلام‌‌
  • There are detailed explanations (which I could give) in order to complete this subject; but seek them (for yourself), and (now) farewell.
  • گر چه شد معنی در این صورت پدید ** صورت از معنی قریب است و بعید 2640
  • Although the inner meaning is visible in this outward form, the form is (both) near to the meaning and far (from it).
  • در دلالت همچو آب‌‌اند و درخت ** چون به ماهیت روی دورند سخت‌‌
  • In regard to indication, they (the meaning and the form) are like the sap and the tree; (but) when you turn to the quiddity, they are very far (removed from each other).
  • ترک ماهیات و خاصیات گو ** شرح کن احوال آن دو ماهرو
  • (Let me) take leave of quiddities and essential properties, and relate what happened to those twain with faces like the moon.
  • دل نهادن عرب بر التماس دل بر خویش و سوگند خوردن که در این تسلیم مرا حیلتی و امتحانی نیست‌‌
  • How the Arab set his heart on (complying with) his beloved's request and swore that in thus submitting (to her) he had no (idea of) trickery and making trial (of her).
  • مرد گفت اکنون گذشتم از خلاف ** حکم داری تیغ بر کش از غلاف‌‌
  • The man said, “Now I have ceased to oppose (thee): thou hast authority (to do what thou wilt): draw the sword from the sheath.
  • هر چه گویی من ترا فرمان‌‌برم ** در بد و نیک آمد آن ننگرم‌‌
  • Whatsoever thou biddest me do, I will obey: I will not consider the bad or good result of it.
  • در وجود تو شوم من منعدم ** چون محبم حب یعمی و یصم‌‌ 2645
  • I will become non-existent in thy existence, because I am thy lover: love makes blind and deaf.”
  • گفت زن آهنگ برم می‌‌کنی ** یا به حیلت کشف سرم می‌‌کنی‌‌
  • The wife said, “Dost thou intend to treat me with kindness, or art thou (bent on) discovering my secret by trickery?”
  • گفت و الله عالم السر الخفی ** کافرید از خاک آدم را صفی‌‌
  • He said, “(No), by God who knows the thought most deeply hid, who out of dust created Adam pure (chosen above all),
  • دو سه گز قالب که دادش وانمود ** هر چه در الواح و در ارواح بود
  • Who, in the body three cubits long which He gave him, displayed everything that was contained in the tablets (of destiny) and the (world of) spirits.
  • تا ابد هر چه بود او پیش پیش ** درس کرد از علم الاسماء خویش‌‌
  • Through his He (God) taught him (Adam) the Names (through his God-given knowledge) he at the very first gave instruction (to the angels) concerning everything that shall come to pass unto everlasting,
  • تا ملک بی‌‌خود شد از تدریس او ** قدس دیگر یافت از تقدیس او 2650
  • So that the angels became beside themselves (in amazement) at his teaching, and gained from his glorification (of God) a holiness other (than they possessed before).
  • آن گشادی‌‌شان کز آدم رو نمود ** در گشاد آسمانهاشان نبود
  • The revelation that appeared to them from Adam was not (contained) in the amplitude of their heavens.
  • در فراخی عرصه‌‌ی آن پاک جان ** تنگ آمد عرصه‌‌ی هفت آسمان‌‌
  • In comparison with the spaciousness of the range of that pure spirit (Adam), the expanse of the seven heavens became narrow.
  • گفت پیغمبر که حق فرموده است ** من نگنجم هیچ در بالا و پست‌‌
  • The Prophet said that God has said, ‘I am not contained at all in “high” and “low” (spatial dimensions);
  • در زمین و آسمان و عرش نیز ** من نگنجم این یقین دان ای عزیز
  • I am not contained in earth or heaven or even in the empyrean—know this for certain, O noble one;
  • در دل مومن بگنجم ای عجب ** گر مرا جویی در آن دلها طلب‌‌ 2655
  • (But) I am contained in the true believer's heart: oh, how wonderful! If thou seekest Me, search in those hearts.’
  • گفت ادخل فی عبادی تلتقی ** جنة من رؤیتی یا متقی‌‌
  • He (God) said (also), ‘Enter among My servants, thou wilt meet with a Paradise (consisting) of vision of Me, O God-fearing one.’
  • عرش با آن نور با پهنای خویش ** چون بدید آن را برفت از جای خویش‌‌
  • The empyrean, notwithstanding its wide (far-extending) light, when it beheld that (spirit of Adam), was confounded.
  • خود بزرگی عرش باشد بس مدید ** لیک صورت کیست چون معنی رسید
  • Truly, the magnitude of the empyrean is very great, but who (what) is form when reality has arrived?
  • هر ملک می‌‌گفت ما را پیش از این ** الفتی می‌‌بود بر گرد زمین‌‌
  • Every angel was saying (to Adam), ‘Before this (time) we had a friendship (with thee) on the face of the earth.
  • تخم خدمت بر زمین می‌‌کاشتیم ** ز آن تعلق ما عجب می‌‌داشتیم‌‌ 2660
  • On the earth we were sowing the seed of service (worship): we were marveling at that connexion,
  • کاین تعلق چیست با این خاکمان ** چون سرشت ما بده ست از آسمان‌‌
  • Marvelling what connexion we had with this dust, inasmuch as our nature is of heaven.
  • الف ما انوار با ظلمات چیست ** چون تواند نور با ظلمات زیست‌‌
  • (We said), Why (this) friendship in us, who are light, with darkness? How can light live with darkness?
  • آدما آن الف از بوی تو بود ** ز آن که جسمت را زمین بد تار و پود
  • O Adam, that friendship was owing to the scent of thee, because earth was the woof and warp of thy body.
  • جسم خاکت را از اینجا بافتند ** نور پاکت را در اینجا یافتند
  • From this place (the earth) thy earthly body was woven, in this place thy pure light was found.
  • این که جان ما ز روحت یافته ست ** پیش پیش از خاک آن می‌‌تافته ست‌‌ 2665
  • This (light) that our souls have obtained from thy spirit shone erstwhile from the dust.
  • در زمین بودیم و غافل از زمین ** غافل از گنجی که در وی بد دفین‌‌
  • We were in the earth, and heedless of the earth, heedless of the treasure that lay buried there.
  • چون سفر فرمود ما را ز آن مقام ** تلخ شد ما را از آن تحویل کام‌‌
  • When He (God) bade us journey from that place of abode our palates were soured (we were bitterly grieved) by the change,
  • تا که حجتها همی‌‌گفتیم ما ** که بجای ما کی آید ای خدا
  • So that we were arguing (and saying), ‘O God, who will come in our stead?
  • نور این تسبیح و این تهلیل را ** می‌‌فروشی بهر قال و قیل را
  • Wilt Thou sell the splendour of the praise with which we glorify and magnify Thee for babble and palaver?’
  • حکم حق گسترد بهر ما بساط ** که بگویید از طریق انبساط 2670
  • The decree of God spread for us the carpet (of indulgence), (and He said), ‘Speak ye, in the way of boldness
  • هر چه آید بر زبانتان بی‌‌حذر ** همچو طفلان یگانه با پدر
  • (And) without fear, whatever comes upon your tongues, like only children with their father;
  • ز آن که این دمها چه گر نالایق است ** رحمت من بر غضب هم سابق است‌‌
  • For what if these words (of yours) are unseemly? My mercy likewise is prior (superior) to My wrath.
  • از پی اظهار این سبق ای ملک ** در تو بنهم داعیه‌‌ی اشکال و شک‌‌
  • In order to manifest this priority, O angel, I will put in thee incitement to perplexity and doubt,
  • تا بگویی و نگیرم بر تو من ** منکر حلمم نیارد دم زدن‌‌
  • That thou mayst speak and I not take offence at thee, (so that) none who denies My clemency may dare to utter a word.
  • صد پدر صد مادر اندر حلم ما ** هر نفس زاید در افتد در فنا 2675
  • Within My (infinite) clemency (the clemencies of) a hundred fathers and a hundred mothers at every moment are born and vanish.
  • حلم ایشان کف بحر حلم ماست ** کف رود آید ولی دریا به جاست‌‌
  • Their clemency is (but) the foam of the sea of My clemency: the foam comes and goes, but the sea is (always) there.’’
  • خود چه گویم پیش آن در این صدف ** نیست الا کف کف کف کف‌‌
  • What indeed shall I say? Compared with that pearl (Divine clemency) this oyster-shell (human clemency) is naught but the foam of the foam of the foam of foam.
  • حق آن کف حق آن دریای صاف ** که امتحانی نیست این گفت و نه لاف‌‌
  • By the truth of that foam, by the truth of that pure sea, (I swear) that these words (of mine) are not (meant to make) trial of thee and are not vain.
  • از سر مهر و صفاء است و خضوع ** حق آن کس که بدو دارم رجوع‌‌
  • They are from (inspired by) love and sincerity and humbleness, (I swear) by the truth of that One to whom I turn.
  • گر به پیشت امتحان است این هوس ** امتحان را امتحان کن یک نفس‌‌ 2680
  • If this affection (which I am showing) seems to thee a trial, do thou for one moment put the (supposed) trial (of thee) to the test.
  • سر مپوشان تا پدید آید سرم ** امر کن تو هر چه بر وی قادرم‌‌
  • Do not hide thy secret (but reveal it), in order that mine may be revealed: command anything that I am able to do.
  • دل مپوشان تا پدید آید دلم ** تا قبول آرم هر آن چه قابلم‌‌
  • Do not hide thy heart (but reveal it), in order that mine may be revealed and that I may accept whatever I am capable of (performing).