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2
3572-3621

  • هر که در وی لقمه شد نور جلال ** هر چه خواهد تا خورد او را حلال‏
  • (But) any one in whom morsels of food become the light of (spiritual) glory, let him eat whatever he will, it is lawful to him.
  • بیان دعویی که عین آن دعوی گواه صدق خویش است‏
  • Explaining (that there are) some assertions the truth of which is attested by their very nature.
  • گر تو هستی آشنای جان من ** نیست دعوی گفت معنی لان من‏
  • If you are my soul's familiar friend, my words full of (real) meaning are not (mere) assertion.
  • گر بگویم نیم شب پیش توام ** هین مترس از شب که من خویش توام‏
  • If at midnight I say, “I am near you: come now, be not afraid of the night, for I am your kinsman,”
  • این دو دعوی پیش تو معنی بود ** چون شناسی بانگ خویشاوند خود 3575
  • These two assertions are to you reality, since you recognise the voice of your own relative.
  • پیشی و خویشی دو دعوی بود لیک ** هر دو معنی بود پیش فهم نیک‏
  • Nearness and kinship were (only) two assertions, but both (of them) were reality to the good understanding.
  • قرب آوازش گواهی می‏دهد ** کاین دم از نزدیک یاری می‏جهد
  • The proximity of the voice gives him (the hearer) testimony that these words spring from a near friend;
  • لذت آواز خویشاوند نیز ** شد گوا بر صدق آن خویش عزیز
  • Moreover, (his) delight at (hearing) the voice of his kinsman has borne witness to the truthfulness of that dear relative.
  • باز بی‏الهام احمق کاو ز جهل ** می‏نداند بانگ بیگانه ز اهل‏
  • Again, the uninspired fool who in his ignorance does not know a stranger's voice from a kinsman's—
  • پیش او دعوی بود گفتار او ** جهل او شد مایه‏ی انکار او 3580
  • To him his (the speaker's) words are (mere) assertion: his ignorance has become the source of his disbelief;
  • پیش زیرک کاندرونش نورهاست ** عین این آواز معنی بود راست‏
  • (But) to him of keen insight, within whom are the (spiritual) lights, the very nature of this voice was just the (immediate evidence of its) reality.
  • یا به تازی گفت یک تازی زبان ** که همی‏دانم زبان تازیان‏
  • Or (for example) one whose mother-tongue is Arabic says in Arabic, “I know the language of the Arabs.”
  • عین تازی گفتنش معنی بود ** گر چه تازی گفتنش دعوی بود
  • The very fact of his speaking in Arabic is (evidence of) the reality (of his assertion), although his saying (that he knows) Arabic is (only) an assertion.
  • یا نویسد کاتبی بر کاغذی ** کاتب و خط خوانم و من ابجدی‏
  • Or a writer may write on a piece of paper, “I am a writer and a reader, and I am a most accomplished person.”
  • این نوشته گر چه خود دعوی بود ** هم نوشته شاهد معنی بود 3585
  • Although this written (statement) itself is a (mere) assertion, still the script is evidence of the reality (of the assertion).
  • یا بگوید صوفیی دیدی تو دوش ** در میان خواب سجاده به دوش‏
  • Or a Súfí may say, “Last night, while asleep, you saw some one with a prayer carpet on his shoulder.
  • من بدم آن و آن چه گفتم خواب در ** با تو اندر خواب در شرح نظر
  • That was I; and what I said to you in the dream, whilst you slumbered, in explanation of clairvoyance—
  • گوش کن چون حلقه اندر گوش کن ** آن سخن را پیشوای هوش کن‏
  • Give ear (to it), put it in your ear like an ear-ring: make those words (of mine) your mind's guide.”
  • چون ترا یاد آید آن خواب این سخن ** معجز نو باشد و زر کهن‏
  • When you recollect the dream, these words (of his) are (as real to you as) a new miracle or old gold.
  • گر چه دعوی می‏نماید این ولی ** جان صاحب واقعه گوید بلی‏ 3590
  • Although this seems to be (mere) assertion (on his part), yet the soul of the dreamer says, “Yes, (it is true).”
  • پس چو حکمت ضاله‏ی مومن بود ** آن ز هر که بشنود موقن بود
  • Therefore, since Wisdom is the faithful believer's stray camel, he knows it with certainty, from whomsoever he has heard it;
  • چون که خود را پیش او یابد فقط ** چون بود شک چون کند او را غلط
  • And when he finds himself absolutely in front of it, how should there be doubt? How should he mistake it?
  • تشنه‏ای را چون بگویی تو شتاب ** در قدح آب است بستان زود آب‏
  • When you say to a thirsty man, “Make haste! there is water in the cup: take the water at once,”
  • هیچ گوید تشنه کاین دعوی است رو ** از برم ای مدعی مهجور شو
  • Will the thirsty man say in any event?—“This is (mere) assertion: go from my side, O pretender! Get thee far away!
  • یا گواه و حجتی بنما که این ** جنس آب است و از آن ماء معین‏ 3595
  • Or (else) produce some testimony and proof that this is of aqueous kind and consists of the water that runs from a spring.
  • یا به طفل شیر مادر بانگ زد ** که بیا من مادرم هان ای ولد
  • Or (suppose that) a mother cries to her suckling babe, “Come, I am mother: hark, my child!”—
  • طفل گوید مادرا حجت بیار ** تا که با شیرت بگیرم من قرار
  • Will the babe say?—“O mother, bring the proof (of it), so that I may take comfort in thy milk.”
  • در دل هر امتی کز حق مزه ست ** روی و آواز پیمبر معجزه ست‏
  • When in the heart of any community there is savour (spiritual perception) from God, the face and voice of the prophet are (as) an evidentiary miracle.
  • چون پیمبر از برون بانگی زند ** جان امت در درون سجده کند
  • When the prophet utters a cry from without, the soul of the community falls to worship within,
  • ز انکه جنس بانگ او اندر جهان ** از کسی نشنیده باشد گوش جان‏ 3600
  • Because never in the world will the soul's ear have heard from any one a cry of the same kind as his.
  • آن غریب از ذوق آواز غریب ** از زبان حق شنود انی قریب‏
  • That stranger (the soul), by immediate perception of the strange (wondrous) voice, has heard from God's tongue (the words), “Verily I am near.”
  • سجده کردن یحیی علیه السلام در شکم مادر مسیح را علیه السلام
  • How Yahyá, on whom be peace, in his mother's womb bowed in worship to the Messiah (Jesus), on whom be peace.
  • مادر یحیی به مریم در نهفت ** پیشتر از وضع حمل خویش گفت‏
  • The mother of Yahyá, before disburdening herself (of him), said in secret to Mary,
  • که یقین دیدم درون تو شهی است ** کاو اولو العزم و رسول آگهی است‏
  • “I see (it) with certainty, within thee is a King who is possessed of firm purpose and is an Apostle endowed with knowledge (of God).
  • چون برابر اوفتادم با تو من ** کرد سجده حمل من اندر زمن‏
  • When I happened to meet thee, my burden (the unborn child) bowed in worship, O intelligent one.
  • این جنین مر آن جنین را سجده کرد ** کز سجودش در تنم افتاد درد 3605
  • This embryo bowed in worship to that embryo, so that pain arose in my body from its bowing.”
  • گفت مریم من درون خویش هم ** سجده‏ای دیدم از این طفل شکم‏
  • Mary said, “I also felt within me a bowing performed by this babe in the womb.”
  • اشکال آوردن بر این قصه‏
  • On raising a difficulty as to this story.
  • ابلهان گویند کاین افسانه را ** خط بکش زیرا دروغ است و خطا
  • The foolish say, “Cancel this tale, because it is false and erroneous.
  • ز انکه مریم وقت وضع حمل خویش ** بود از بیگانه دور و هم ز خویش‏
  • Because Mary at the time of her delivery was far away both from strangers and kinfolk.
  • از برون شهر آن شیرین فسون ** تا نشد فارغ نیامد خود درون‏
  • Until that woman of sweet address was delivered outside of the town, she indeed came not into it.
  • چون بزادش آن گهانش بر کنار ** بر گرفت و برد تا پیش تبار 3610
  • When she had given birth to him, she then took him up in her lap and carried him to her kinsfolk.
  • مادر یحیی کجا دیدش که تا ** گوید او را این سخن در ماجرا
  • Where did the mother of Yahyá see her to speak these words to her about what had happened?”
  • جواب اشکال‏
  • The answer to the difficulty.
  • این بداند کان که اهل خاطر است ** غایب آفاق او را حاضر است‏
  • Let him (the objector) know that to one who receives ideas (from God) all that is absent in the world is present.
  • پیش مریم حاضر آید در نظر ** مادر یحیی که دور است از بصر
  • To Mary, the mother of Yahyá would appear present, though she was far from her (bodily) sight.
  • دیده‏ها بسته ببیند دوست را ** چون مشبک کرده باشد پوست را
  • One may see a friend (even) with eyes shut, when one has made the skin (the bodily envelope) a lattice (to let in spiritual ideas).
  • ور ندیدش نه از برون نز اندرون ** از حکایت گیر معنی ای زبون‏ 3615
  • And if she saw her neither from without nor from within, take the (essential) meaning of the story, O imbecile!
  • نه چنان کافسانه‏ها بشنیده بود ** همچو شین بر نقش آن چسبیده بود
  • Not like him who had heard (some) fables, and like sh stuck to the (literal) shape of them,
  • تا همی‏گفت آن کلیله بی‏زبان ** چون سخن نوشد ز دمنه بی‏بیان‏
  • So that he would say, “How should Kalíla, having no language, hear words from Dimna who had no power of expression?
  • ور بدانستند لحن همدگر ** فهم آن چون کرد بی‏نطقی بشر
  • And (even) if they knew each other's accents, how should man understand it (their talk), (since it was) without any articulation?
  • در میان شیر و گاو آن دمنه چون ** شد رسول و خواند بر هر دو فسون‏
  • How did Dimna become a messenger between the lion and the ox, and cajole them both with his palaver?
  • چون وزیر شیر شد گاو نبیل ** چون ز عکس ماه ترسان گشت پیل‏ 3620
  • How did the noble ox become the vizier of the lion? How was the elephant terrified by the reflection of the moon?
  • این کلیله و دمنه جمله افتری است ** ور نه کی با زاغ لکلک را مری است‏
  • This Kalíla and Dimna is entirely fiction, or else how has the stork a quarrel with the crow?”