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  • نام احمد چون حصاری شد حصین ** تا چه باشد ذات آن روح الامین‌‌
  • Since the Name of Ahmad became (to the Christians) an impregnable fortress, what then must be the Essence of that trusted Spirit?
  • حکایت پادشاه جهود دیگر که در هلاک دین عیسی سعی نمود
  • The story of another Jewish king who endeavoured to destroy the religion of Jesus.
  • بعد از این خون‌‌ریز درمان‌‌ناپذیر ** کاندر افتاد از بلای آن وزیر
  • After this irremediable bloodshed which befell through the affliction (brought upon the Christians) by the vizier,
  • یک شه دیگر ز نسل آن جهود ** در هلاک قوم عیسی رو نمود 740
  • Another king, of the progeny of that Jew, addressed himself to the destruction of the people of Jesus.
  • گر خبر خواهی از این دیگر خروج ** سوره بر خوان و السما ذات البروج‌‌
  • If you desire information about this second outbreak, read the chapter of the Qur’án (beginning): By Heaven which hath the (zodiacal) signs.
  • سنت بد کز شه اول بزاد ** این شه دیگر قدم بر وی نهاد
  • This second king set foot in the evil way that was originated by the former king.
  • هر که او بنهاد ناخوش سنتی ** سوی او نفرین رود هر ساعتی‌‌
  • Whosoever establishes an evil way (practice), towards him goes malediction every hour.
  • نیکوان رفتند و سنتها بماند ** وز لئیمان ظلم و لعنتها بماند
  • The righteous departed and their ways remained, and from the vile there remained (nothing but) injustice and execrations.
  • تا قیامت هر که جنس آن بدان ** در وجود آید بود رویش بدان‌‌ 745
  • Until the Resurrection, the face of every congener of those wicked men who comes into existence is turned towards that one (who belongs to his own kind).
  • رگ رگ است این آب شیرین و آب شور ** در خلایق می‌‌رود تا نفخ صور
  • Vein by vein is this sweet water and bitter water, flowing in (God's) creatures until the blast of the trumpet (at the Resurrection).
  • نیکوان را هست میراث از خوش‌‌آب ** آن چه میراث است أورثنا الکتاب‌‌
  • To the righteous is the inheritance of the sweet water. What is that inheritance? We have caused (those of Our servants whom We have chosen) to inherit the Book.
  • شد نیاز طالبان ار بنگری ** شعله‌‌ها از گوهر پیغمبری‌‌
  • If you will consider, the supplications of the seekers (of God) are rays (proceeding) from the substance of prophethood.
  • شعله‌‌ها با گوهران گردان بود ** شعله آن جانب رود هم کان بود
  • The rays are circling with the substances (whence they spring): the ray goes (ultimately) in the direction where that (substance) is.
  • نور روزن گرد خانه می‌‌دود ** ز آنکه خور برجی به برجی می‌‌رود 750
  • The window-gleam runs round the house, because the sun goes from sign to sign of the zodiac.
  • هر که را با اختری پیوستگی است ** مر و را با اختر خود هم تگی است‌‌
  • Any one who has affinity with a star (planet) has a concurrence (of qualities) with his star.
  • طالعش گر زهره باشد در طرب ** میل کلی دارد و عشق و طلب‌‌
  • If his ascendant star be Venus, his whole inclination and love and desire is for joy;
  • ور بود مریخی خون‌‌ریز خو ** جنگ و بهتان و خصومت جوید او
  • And if he be one born under Mars, one whose nature is to shed blood, he seeks war and malignity and enmity.
  • اخترانند از ورای اختران ** که احتراق و نحس نبود اندر آن‌‌
  • Beyond the (material) stars are stars in which is no conflagration or sinister aspect,
  • سایران در آسمانهای دگر ** غیر این هفت آسمان معتبر 755
  • (Stars) moving in other heavens, not these seven heavens (which are) held in high regard,
  • راسخان در تاب انوار خدا ** نی بهم پیوسته نی از هم جدا
  • (Stars) immanent in the radiance of the light of God, neither joined to each other nor separate from each other.
  • هر که باشد طالع او ز آن نجوم ** نفس او کفار سوزد در رجوم‌‌
  • When any one's ascendant (fortune) is from those stars, his soul burns the infidels in driving (them) off.
  • خشم مریخی نباشد خشم او ** منقلب رو غالب و مغلوب خو
  • His anger is not (like) the anger of the man born under Mars —perverse, and of such nature that it is (now) dominant and (now) dominated.
  • نور غالب ایمن از نقص و غسق ** در میان اصبعین نور حق‌‌
  • The dominant light (of the saints) is secure from defect and dimness between the two fingers of the Light of God.
  • حق فشاند آن نور را بر جانها ** مقبلان برداشته دامانها 760
  • God hath scattered that light over (all) spirits, (but only) the fortunate have held up their skirts (to receive it);
  • و آن نثار نور را وایافته ** روی از غیر خدا بر تافته‌‌
  • And he (that is fortunate), having gained that strown largesse of light, has turned his face away from all except God.
  • هر که را دامان عشقی نابده ** ز آن نثار نور بی‌‌بهره شده‌‌
  • Whosoever has lacked (such) a skirt of love is left without share in that strown largesse of light.
  • جزوها را رویها سوی کل است ** بلبلان را عشق با روی گل است‌‌
  • The faces of particulars are set towards the universal: nightingales are in love with the face of the rose.
  • گاو را رنگ از برون و مرد را ** از درون جو رنگ سرخ و زرد را
  • The ox has his colour outside, but in the case of a man seek the red and yellow hues within.
  • رنگهای نیک از خم صفاست ** رنگ زشتان از سیاه‌‌آبه‌‌ی جفاست‌‌ 765
  • The good colours are from the vat of purity; the colour of the wicked is from the black water of iniquity.
  • صبغة الله نام آن رنگ لطیف ** لعنة الله بوی این رنگ کثیف‌‌
  • The baptism of God is the name of that subtle colour; the curse of God is the smell of this gross colour.
  • آن چه از دریا به دریا می‌‌رود ** از همانجا کامد آن جا می‌‌رود
  • That which is of the sea is going to the sea: it is going to the same place whence it came—
  • از سر که سیلهای تیز رو ** وز تن ما جان عشق آمیز رو
  • From the mountain-top the swift-rushing torrents, and from our body the soul whose motion is mingled with love.
  • آتش کردن پادشاه جهود و بت نهادن پهلوی آتش که هر که این بت را سجود کند از آتش برست
  • How the Jewish king made a fire and placed an idol beside it, saying, “Whoever bows down to this idol shall escape the fire.”
  • آن جهود سگ ببین چه رای کرد ** پهلوی آتش بتی بر پای کرد
  • Now see what a plan this currish Jew contrived! He set up an idol beside the fire,
  • کان که این بت را سجود آرد برست ** ور نیارد در دل آتش نشست‌‌ 770
  • Saying, “He that bows down to this idol is saved, and if he bow not, he shall sit in the heart of the fire.”
  • چون سزای این بت نفس او نداد ** از بت نفسش بتی دیگر بزاد
  • Inasmuch as he did not give due punishment to this idol of self, from the idol of his self the other idol was born.
  • مادر بتها بت نفس شماست ** ز آن که آن بت مار و این بت اژدهاست‌‌
  • The idol of your self is the mother of (all) idols, because that (material) idol is (only) a snake, while this (spiritual) idol is a dragon.
  • آهن و سنگ است نفس و بت شرار ** آن شرار از آب می‌‌گیرد قرار
  • The self is (as) iron and stone (whence fire is produced), while the (material) idol is (as) the sparks: those sparks are quieted (quenched) by water.
  • سنگ و آهن ز آب کی ساکن‌‌شود ** آدمی با این دو کی ایمن شود
  • (But) how should the stone and iron be allayed by water? How should a man, having these twain, be secure?
  • بت سیاه‌‌آبه‌‌ست در کوزه نهان ** نفس مر آب سیه را چشمه دان‌‌ 775
  • The idol is the black water hidden in the jug; know that the self is the fountain.
  • آن بت منحوت چون سیل سیاه ** نفس بتگر چشمه‌‌ای بر آب راه‌‌
  • That sculptured idol is like the black torrent; the idol-making self is a fountain (jetting muddy water) on the Water-way (the Way that leads to the Water of Life).
  • صد سبو را بشکند یک پاره سنگ ** و آب چشمه می‌‌زهاند بی‌‌درنگ‌‌
  • A single piece of stone will break a hundred pitchers, but the fountain-water is making jets incessantly.
  • بت شکستن سهل باشد نیک سهل ** سهل دیدن نفس را جهل است جهل‌‌
  • ’Tis easy to break an idol, very easy; to regard the self as easy (to subdue) is folly, folly.
  • صورت نفس ار بجویی ای پسر ** قصه‌‌ی دوزخ بخوان با هفت در
  • O son, if you seek (to know) the form of the self, read the story of Hell with its seven gates.
  • هر نفس مکری و در هر مکر ز آن ** غرقه صد فرعون با فرعونیان‌‌ 780
  • Every moment (there proceeds from the self) an act of deceit, and in every one of those deceits a hundred Pharaohs are drowned together with their followers.
  • در خدای موسی و موسی گریز ** آب ایمان را ز فرعونی مریز
  • Flee to the God of Moses and to Moses, do not from Pharaoh's quality (rebellious insolence) spill the water of the Faith.
  • دست را اندر احد و احمد بزن ** ای برادر واره از بو جهل تن‌‌
  • Lay your hand on (cleave to) the One (God) and Ahmad (Mohammed)! O brother, escape from the Bú Jahl of the body!
  • به سخن آمدن طفل در میان آتش و تحریض کردن خلق را در افتادن به آتش‌‌
  • How a child began to speak amidst the fire and urged the people to throw themselves into the fire.
  • یک زنی با طفل آورد آن جهود ** پیش آن بت و آتش اندر شعله بود
  • That Jew brought to that idol a woman with her child, and the fire was blazing.
  • طفل از او بستد در آتش در فکند ** زن بترسید و دل از ایمان بکند
  • He took the child from her and cast it into the fire: the woman was affrighted and withdrew her heart from (abandoned) her faith.
  • خواست تا او سجده آرد پیش بت ** بانگ زد آن طفل إنی لم أمت‌‌ 785
  • She was about to bow down before the idol (when) the child cried, “Verily, I am not dead.
  • اندر آ ای مادر اینجا من خوشم ** گر چه در صورت میان آتشم‌‌
  • Come in, O mother: I am happy here, although in appearance I am amidst the fire.
  • چشم بند است آتش از بهر حجاب ** رحمت است این سر بر آورده ز جیب‌‌
  • The fire is a spell that binds the eye for the sake of screening (the truth); this is (in reality) a Divine mercy which has raised its head from the collar (has been manifested from the Unseen).