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3
1679-1728

  • شحنه را غماز آگه کرده بود ** مردم شحنه بر افتادند زود
  • The perfect had been apprised by an informer: the prefect’s men quickly fell upon them.
  • هم بدان‌جا پای چپ و دست راست ** جمله را ببرید و غوغایی بخاست 1680
  • He (the officer in charge) cut off on the spot the left feet and right hands of them all, and a great hubbub arose.
  • دست زاهد هم بریده شد غلط ** پاش را می‌خواست هم کردن سقط
  • The ascetic’s hand too was cut off by mistake; he (the officer) was about to make his foot also fall (to the ground),
  • در زمان آمد سواری بس گزین ** بانگ بر زد بر عوان کای سگ ببین
  • (When), just in time, a very elect cavalier came up and shouted at the officer, “Look out, O dog!
  • این فلان شیخست از ابدال خدا ** دست او را تو چرا کردی جدا
  • This is such-and-such a Shaykh, (one) of the Abdál (exalted saints) of God: why have you severed his hand?”
  • آن عوان بدرید جامه تیز رفت ** پیش شحنه داد آگاهیش تفت
  • The officer rent his garment and went speedily to the prefect and gave him the information at once.
  • شحنه آمد پا برهنه عذرخواه ** که ندانستم خدا بر من گواه 1685
  • The prefect came bare-footed, begging pardon. “I did not know,” he said; “God will bear me witness.
  • هین بحل کن مر مرا زین کار زشت ** ای کریم و سرور اهل بهشت
  • Pray now absolve me from this foul deed, O generous man and chief of the (destined) inhabitants of Paradise!”
  • گفت می‌دانم سبب این نیش را ** می‌شناسم من گناه خویش را
  • He (the Shaykh) said, “I know the cause of this (wound inflicted by the) knife: I recognise my sin.
  • من شکستم حرمت ایمان او ** پس یمینم برد دادستان او
  • I violated the sanctity of His oaths: therefore His judgement (sentence) took my right hand away.
  • من شکستم عهد و دانستم بدست ** تا رسید آن شومی جرات بدست
  • I broke my covenant and knew ‘twas evil (to break it), so that (in consequence of my breaking it) that ill-omened audacity reached (recoiled upon) my hand.
  • دست ما و پای ما و مغز و پوست ** باد ای والی فدای حکم دوست 1690
  • May my hand and my foot and brain and skin be offered in sacrifice, O governer, to the decree of the Beloved!
  • قسم من بود این ترا کردم حلال ** تو ندانستی ترا نبود وبال
  • ‘Twas my (destined) lot. I absolve thee from this. Thou didst not know: thou hast no guilt (to answer for).
  • و آنک او دانست او فرمان‌رواست ** با خدا سامان پیچیدن کجاست
  • And He that knew, He is the One whose command is (every-where) carried into execution: where is the power of struggling with God?”
  • ای بسا مرغی پریده دانه‌جو ** که بریده حلق او هم حلق او
  • Oh, many the bird flying in search of grain whose gullet was cut by its gullet (greediness)!
  • ای بسا مرغی ز معده وز مغص ** بر کنار بام محبوس قفص
  • Oh, many the bird that, through its belly (appetite) and pangs of hunger, was made captive in a cage on the edge of a terrace!
  • ای بسا ماهی در آب دوردست ** گشته از حرص گلو ماخوذ شست 1695
  • Oh, many the fish that, because of its gullet’s greed, was caught by a hook in water hard to reach!
  • ای بسا مستور در پرده بده ** شومی فرج و گلو رسوا شده
  • Oh, many the chaste (woman) in a curtained bower that was brought to open shame by the misfortune of lust and gluttony! [Oh, many the chaste (woman) in a curtained bower that was brought to open shame by the misfortune of (her) vulva and throat!]
  • ای بسا قاضی حبر نیک‌خو ** از گلو و رشوتی او زردرو
  • Oh, many the learned and honest judge that was disgraced by greed and bribery!
  • بلک در هاروت و ماروت آن شراب ** از عروج چرخشان شد سد باب
  • Nay, in the case of Hárút and Márút that wine (of lust) debarred them from ascending to Heaven.
  • با یزید از بهر این کرد احتراز ** دید در خود کاهلی اندر نماز
  • On this account Báyazíd took precaution: he observed in himself remissness in (the performance of) the ritual prayer.
  • از سبب اندیشه کرد آن ذو لباب ** دید علت خوردن بسیار از آب 1700
  • (When) that possessor of the marrow (of spiritual knowledge) meditated concerning the cause, he perceived that the cause was (too) much water-drinking.
  • گفت تا سالی نخواهم خورد آب ** آنچنان کرد و خدایش داد تاب
  • He said, “For a year I will not drink water.” He acted accordingly, and God bestowed on him the power (to abstain).
  • این کمینه جهد او بد بهر دین ** گشت او سلطان و قطب العارفین
  • This was his least penance for the Religion’s sake: he became a (spiritual) sultan and the Pole of the Gnostics.
  • چون بریده شد برای حلق دست ** مرد زاهد را در شکوی ببست
  • Since the ascetic’s hand had been cut off by reason of his gullet (appetite), he closed the door of complaint.
  • شیخ اقطع گشت نامش پیش خلق ** کرد معروفش بدین آفات حلق
  • His name amongst the people came to be Shaykh Aqta’:the calamities (which he suffered because) of his gullet made him well-known by this (name).
  • کرامات شیخ اقطع و زنبیل بافتن او بدو دست
  • The miraculous gifts of Shaykh Aqta’, and how he used to weave palm-leaf baskets with both hands.
  • در عریش او را یکی زایر بیافت ** کو بهر دو دست می زنبیل بافت 1705
  • A visitor found him in his hut, (and saw) that he was weaving a basket with both hands.
  • گفت او را ای عدو جان خویش ** در عریشم آمده سر کرده پیش
  • He (the Shaykh) said to him, “O enemy of thine own life, who hast come putting thy head into my hut.
  • این چراکردی شتاب اندر سباق ** گفت از افراط مهر و اشتیاق
  • Why hast thou made such hot haste?” He replied, “From excess of love and longing.”
  • پس تبسم کرد و گفت اکنون بیا ** لیک مخفی دار این را ای کیا
  • Then he (the Shaykh) smiled and said, “Now come in, but keep this (thing) secret, O noble sir.
  • تا نمیرم من مگو این با کسی ** نه قرینی نه حبیبی نه خسی
  • Till I die, do not tell this to any one, neither to a comrade nor to a beloved nor to a worthless fellow.”
  • بعد از آن قومی دگر از روزنش ** مطلع گشتند بر بافیدنش 1710
  • Afterwards other folk, (looking) through his window, became acquainted with his weaving.
  • گفت حکمت را تو دانی کردگار ** من کنم پنهان تو کردی آشکار
  • He said, “O Creator, Thou knowest the wisdom (the purpose in this). I conceal (my secret), Thou hast revealed it.”
  • آمد الهامش که یکچندی بدند ** که درین غم بر تو منکر می‌شدند
  • The Divine inspiration came to him: “There were a number of people who were beginning to disbelieve in thee in (consequence of) this affliction,
  • که مگر سالوس بود او در طریق ** که خدا رسواش کرد اندر فریق
  • Saying, ‘Perchance he was a hypocrite in the Way (of God), so that God made him infamous among humankind.’
  • من نخواهم کان رمه کافر شوند ** در ضلالت در گمان بد روند
  • I don not wish that that party should become infidels and in thinking evil (of thee) fall into perdition;
  • این کرامت را بکردیم آشکار ** که دهیمت دست اندر وقت کار 1715
  • (Hence) We divulged this miracle- (namely), that We give thee a hand in thy working-time-
  • تا که آن بیچارگان بد گمان ** رد نگردند از جناب آسمان
  • To the end that these wretched evil-thinking men may not be turned back from the Lord of Heaven.
  • من ترا بی این کرامتها ز پیش ** خود تسلی دادمی از ذات خویش
  • Erstwhile, indeed, without these miracles I was giving thee consolation from My Person;
  • این کرامت بهر ایشان دادمت ** وین چراغ از بهر آن بنهادمت
  • This miracle I have given thee for their sake, and on that account have I bestowed on thee this (spiritual) lamp.
  • تو از آن بگذشته‌ای کز مرگ تن ** ترسی وز تفریق اجزای بدن
  • Thou art past being afraid of bodily death and dismemberment of the limbs.
  • وهم تفریق سر و پا از تو رفت ** دفع وهم اسپر رسیدت نیک زفت 1720
  • Vain imagination concerning the dismemberment of head and foot has gone from thee: there has come to thee, for a defence against imagination, a shield exceeding strong.”
  • سبب جرات ساحران فرعون بر قطع دست و پا
  • The reason why the magicians of Pharaoh had courage to suffer the amputation of their hands and feet.
  • ساحران را نه که فرعون لعین ** کرد تهدید سیاست بر زمین
  • Is it not (the fact) that the accursed Pharaoh threatened (the magicians with) punishment on the earth,
  • که ببرم دست و پاتان از خلاف ** پس در آویزم ندارمتان معاف
  • Saying, “I will cut off your hands and feet on opposite sides, then I will hang you up: I will not hold you exempt (from punishment)”?
  • او همی‌پنداشت کایشان در همان ** وهم و تخویفند و وسواس و گمان
  • He thought that they were (still) in the same imagination and terror and distraction and doubt,
  • که بودشان لرزه و تخویف و ترس ** از توهمها و تهدیدات نفس
  • So that they would be trembling and terrified and affrighted by the vain imaginings and threats of the carnal soul.
  • او نمی‌داست کایشان رسته‌اند ** بر دریچه‌ی نور دل بنشسته‌اند 1725
  • He did not know that they had been delivered and were seated at the window of the light of the heart;
  • این جهان خوابست اندر ظن مه‌ایست ** گر رود درخواب دستی باک نیست
  • (And that) they had recognised (the difference of) their (bodily) shadows from their (real) selves, and were brisk and alert and happy and exulting;
  • گر بخواب اندر سرت ببرید گاز ** هم سرت بر جاست و هم عمرت دراز
  • (And that), if the mortar of the Sky (Fortune) should pound them small a hundred times in this miry place (the material world),
  • گر ببینی خواب در خود را دو نیم ** تن‌درستی چون بخیزی نی سقیم
  • (Yet), since they had seen the origin of this (corporeal) composition, they were not afraid of the derivatives (which belong to the domain) of imagination.