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5
2771-2820

  • واجبست و جایزست و مستحیل  ** این وسط را گیر در حزم ای دخیل 
  • (But) it (prudence) is either necessary or allowable or absurd: take this middle course in prudence, O interferer.
  • گریان شدن امیر از نصیحت شیخ و عکس صدق او و ایثار کردن مخزن بعد از آن گستاخی و استعصام شیخ و قبول ناکردن و گفتن کی من بی‌اشارت نیارم تصرفی کردن 
  • How the admonition of the Shaykh and the reflexion of (the impression produced by) his sincerity moved the Amír to weep; and how after (having shown) that irreverence he gave up (to him the contents of) his treasury; and how the Shaykh preserved himself (from temptation) and refused to accept (the gift) and said, “I cannot take any action in the absence of an intimation (from God).”
  • این بگفت و گریه در شد های های  ** اشک غلطان بر رخ او جای جای 
  • He (the Shaykh) said this and began to weep with ecstatic cries, the tears rolling hither and thither down his cheeks.
  • صدق او هم بر ضمیر میر زد  ** عشق هر دم طرفه دیگی می‌پزد 
  • His sincerity touched the Amír's heart: Love is ever cooking a wondrous potful.
  • صدق عاشق بر جمادی می‌تند  ** چه عجب گر بر دل دانا زند 
  • The sincerity of the lover affects (even) an inanimate thing: what wonder if it make an impression on the mind of one possessed of knowledge?
  • صدق موسی بر عصا و کوه زد  ** بلک بر دریای پر اشکوه زد  2775
  • The sincerity of Moses made an impression on the rod and the mountain; nay, on the majestic sea.
  • صدق احمد بر جمال ماه زد  ** بلک بر خورشید رخشان راه زد 
  • The sincerity of Ahmad (Mohammed) made an impression on the beauty of the moon; nay, it stopped the course of the shining sun.
  • رو برو آورده هر دو در نفیر  ** گشته گریان هم امیر و هم فقیر 
  • With face turned to face in lamentation, both the Amír and the Dervish had fallen to weeping.
  • ساعتی بسیار چون بگریستند  ** گفت میر او را که خیز ای ارجمند 
  • After they had wept much for a while, the Amír said to him, “Arise, O worthy man,
  • هر چه خواهی از خزانه برگزین  ** گرچه استحقاق داری صد چنین 
  • And choose from the Treasury whatever thou wilt, albeit thou deservest a hundred such (treasuries).
  • خانه آن تست هر چت میل هست  ** بر گزین خود هر دو عالم اندکست  2780
  • The (treasure-) house is thine: choose anything thou desirest, (though) in truth the two worlds are little (in thy estimation).”
  • گفت دستوری ندادندم چنین  ** که کنم من این دخیلانه دخول 
  • He replied, “I have not been given permission (by God) to pick out anything with my own hand.
  • این بهانه کرد و مهره در ربود  ** مانع آن بدکان عطا صادق نبود 
  • He made this excuse and took his leave: what prevented (him from complying) was (the fact) that the (Amír's) munificence was not sincere.
  • نه که صادق بود و پاک از غل و خشم  ** شیخ را هر صدق می‌نامد به چشم 
  • Was it not (the case) that it (the munificence) was sincere and unmixed with rancour and wrath? (Yes; but) every (kind of) sincerity did not come into the Shaykh's consideration.
  • گفت فرمانم چنین دادست اله  ** که گدایانه برو نانی بخواه  2785
  • He said, “God hath so commanded me, saying, ‘Go as a beggar and ask for a piece of bread.’”
  • اشارت آمدن از غیب به شیخ کی این دو سال به فرمان ما بستدی و بدادی بعد ازین بده و مستان دست در زیر حصیر می‌کن کی آن را چون انبان بوهریره کردیم در حق تو هر چه خواهی بیابی تا یقین شود عالمیان را کی ورای این عالمیست کی خاک به کف گیری زر شود مرده درو آید زنده شود نحس اکبر در وی آید سعد اکبر شود کفر درو آید ایمان گردد زهر درو آید تریاق شود نه داخل این عالمست و نه خارج این عالم نه تحت و نه فوق نه متصل نه منفصل بی‌چون و بی چگونه هر دم ازو هزاران اثر و نمونه ظاهر می‌شود چنانک صنعت دست با صورت دست و غمزه‌ی چشم با صورت چشم و فصاحت زبان با صورت زبان نه داخلست و نه خارج او نه متصل و نه منفصل والعاقل تکفیه الاشارة 
  • How the (following) intimation came to the Shaykh from the Unseen: “During these two years thou hast taken and given by Our command; henceforth give but do not take; always put thy hand under the mat which on thy behalf We have made to be like the wallet of Abú Hurayra, and thou wilt find (there) whatever thou mayst desire.” (The object of such miracles is) that the people of the world may gain certainty that beyond this (world) is a world where, if you take a handful of earth, it will turn to gold; if a dead man enter it he will become living; if the most ill-starred enter it he will become the most fortunate; if infidelity enter therein, it will become faith; if poison enter therein, it will become an antidote (to poison). It (that world) is neither inside of this world nor outside; neither beneath it nor above it; neither joined with it nor separate from it: it is devoid of quality and relation. At every moment thousands of signs and types are displayed by it (in this world). As manual skill to the form of the hand, or glances of the eye to the form of the eye, or eloquence of the tongue to the form of the tongue, (such is the relation of that world to this): it is neither inside of it nor outside, neither joined with it nor separate. And indication is sufficient for a person of intelligence.
  • تا دو سال این کار کرد آن مرد کار  ** بعد از آن امر آمدش از کردگار 
  • For two years that man of (high spiritual) accomplishment carried on this business (of begging); after that (time) the command came to him from the Creator—
  • بعد ازین می‌ده ولی از کس مخواه  ** ما بدادیمت ز غیب این دستگاه 
  • “Henceforth continue to give, but do not beg from any one: We from the Unseen World have bestowed on thee this power.
  • هر که خواهد از تو از یک تا هزار  ** دست در زیر حصیری کن بر آر 
  • Whoever begs of thee (any amount), from one (piece of money) to a thousand, put thy hand beneath a (certain) mat and produce (what he wants).
  • هین ز گنج رحمت بی‌مر بده  ** در کف تو خاک گردد زر بده 
  • Hark, give (it) from the incalculable treasure of (Divine) mercy: in thy hand earth will become gold: give (it)!
  • هر چه خواهندت بده مندیش از آن  ** داد یزدان را تو بیش از بیش دان  2790
  • Give whatsoever they ask of thee: have no anxiety as to that: know that the bounty of God is more than (every) more.
  • دست زیر بوریا کن ای سند  ** از برای روی‌پوش چشم بد 
  • Put thy hand beneath the mat, O trusted man, in order to blindfold (deceive) the evil eye.
  • پس ز زیر بوریا پر کن تو مشت  ** ده به دست سایل بشکسته پشت 
  • Fill thy fist, therefore, from beneath the mat and give (the money) into the hand of the beggar whose back is broken (by poverty).
  • بعد ازین از اجر ناممنون بده  ** هر که خواهد گوهر مکنون بده 
  • Henceforth give from the wage that is not grudged: give the hidden pearl to every one who desires (it).
  • رو ید الله فوق ایدیهم تو باش  ** هم‌چو دست حق گزافی رزق پاش  2795
  • Go, be thou (what is signified by) the Hand of God is above their hands: do thou, like the Hand of God, scatter the daily bread recklessly.
  • وام داران را ز عهده وا رهان  ** هم‌چو باران سبز کن فرش جهان 
  • Release those in debt from their responsibility: like rain, make the carpet of the world green.”
  • بود یک سال دگر کارش همین  ** که بدادی زر ز کیسه‌ی رب دین 
  • During another year this was his work, that he was always giving gold from the purse of the Lord of the Judgement.
  • زر شدی خاک سیه اندر کفش  ** حاتم طایی گدایی در صفش 
  • The black earth turned into gold in his hand: beside him Hátim of (the tribe) Tayyi’ was a beggar.
  • دانستن شیخ ضمیر سایل را بی گفتن و دانستن قدر وام وام‌داران بی گفتن کی نشان آن باشد کی اخرج به صفاتی الی خلقی 
  • How the Shaykh knew the unspoken thoughts of those who begged of him and the sums owed by the debtors without their telling him, which is a sign of (his being endowed with Divine attributes, in accordance with the command), “Go forth with My attributes unto My creatures.”
  • حاجت خود گر نگفتی آن فقیر  ** او بدادی و بدانستی ضمیر 
  • If a dervish said nothing about his need, he (the Shaykh) would give (what he required) and would know his secret thought;
  • آنچ در دل داشتی آن پشت‌خم  ** قدر آن دادی بدو نه بیش و کم  2800
  • He would give that bent-backed one the amount that he had in mind, neither more nor less.
  • پس بگفتندی چه دانستی که او  ** این قدر اندیشه دارد ای عمو 
  • Then they would ask, “How didst thou know, uncle, that he was thinking of this amount?”
  • او بگفتی خانه‌ی دل خلوتست  ** خالی از کدیه مثال جنتست 
  • He would reply: “My heart's house is empty: it is void of beggary, like Paradise.
  • اندرو جز عشق یزدان کار نیست  ** جز خیال وصل او دیار نیست 
  • There is no work (being done) in it except love of God: there is no inhabitant except the idea of union with Him.
  • خانه را من روفتم از نیک و بد  ** خانه‌ام پرست از عشق احد 
  • I have swept the house clean of good and evil: my house is filled with love of the One.
  • هرچه بینم اندرو غیر خدا  ** آن من نبود بود عکس گدا  2805
  • When I see in it anything other than God, (I know that) it (the thing seen) is not mine but is reflected from the beggar (who is with me at the moment).”
  • گر در آبی نخل یا عرجون نمود  ** جز ز عکس نخله‌ی بیرون نبود 
  • If a date-palm or a raceme of dates has appeared in a piece of water, it is only the reflexion from the tree outside.
  • در تگ آب ار ببینی صورتی  ** عکس بیرون باشد آن نقش ای فتی 
  • If you see a form (of something) at the bottom of the water, that image is reflected from outside, O youth;
  • لیک تا آب از قذی خالی شدن  ** تنقیه شرطست در جوی بدن 
  • But it is necessary to cleanse the canal, (which is) the body, until the water is cleared of scum,
  • تا نماند تیرگی و خس درو  ** تا امین گردد نماید عکس رو 
  • In order that no obscurity and rubbish may remain therein and that it may become trustworthy and that the reflexion of the (inward) aspect (of everything) may appear (in it).
  • جز گلابه در تنت کو ای مقل  ** آب صافی کن ز گل ای خصم دل  2810
  • Where in your body is aught but muddy water, O you who are (spiritually) destitute? Make the water pure (and free) from mud, O enemy of the heart.
  • تو بر آنی هر دمی کز خواب و خور  ** خاک ریزی اندرین جو بیشتر 
  • By (indulgence in) sleeping and eating and drinking you are ever intent on pouring into this canal more (and more) earth.
  • سبب دانستن ضمیرهای خلق 
  • The means of knowing people's hidden thoughts.
  • چون دل آن آب زینها خالیست  ** عکس روها از برون در آب جست 
  • (Only) when the heart of that water is void of these (defilements), does the reflexion of the (inward) aspects (of all things) dart into the water.
  • پس ترا باطن مصفا ناشده  ** خانه پر از دیو و نسناس و دده 
  • Therefore, unless your interior has been purified, (and while) the (heart's) house is full of demons and monsters and wild beasts,
  • ای خری ز استیزه ماند در خری  ** کی ز ارواح مسیحی بو بری 
  • O ass who have obstinately remained in asininity, how will you get scent of (apprehend) the (life-giving) breaths which resemble those of the Messiah?
  • کی شناسی گر خیالی سر کند  ** کز کدامین مکمنی سر بر کند  2815
  • If a phantasy appear (in your heart), how will you know from what hiding-place it springs forth?
  • چون خیالی می‌شود در زهد تن  ** تا خیالات از درونه روفتن 
  • Ere (all) phantasies are swept from the inward part, the body will become (insubstantial) as a phantasy in (consequence of) renunciation.
  • غالب شدن مکر روبه بر استعصام خر 
  • How the cunning of the fox prevailed over the attempt of the ass to preserve himself from falling into temptation.
  • خر بسی کوشید و او را دفع گفت  ** لیک جوع الکلب با خر بود جفت 
  • The ass strove long and argued (stoutly) against him, but ravenous hunger never quitted the ass.
  • غالب آمد حرص و صبرش بد ضعیف  ** بس گلوها که برد عشق رغیف 
  • Greed prevailed, and his self-restraint was (too) weak: many are the gullets that are cut by love of the loaf.
  • زان رسولی کش حقایق داد دست  ** کاد فقر ان یکن کفر آمدست 
  • From the Messenger (Prophet) to whom the realities revealed themselves has come down (the saying), “A (great) penury is near being infidelity.”
  • گشته بود آن خر مجاعت را اسیر  ** گفت اگر مکرست یک ره مرده گیر  2820
  • The ass had been made prisoner by hunger: he said (to himself), “If it is a plot, (what then?). Suppose I am dead once and for all,