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5
562-611

  • عقده‌ای که آن بر گلوی ماست سخت  ** که بدانی که خسی یا نیک‌بخت 
  • The knot that is (fastened) tight on our throat is that thou shouldst know whether thou art vile or fortunate.
  • حل این اشکال کن گر آدمی  ** خرج این کن دم اگر آدم‌دمی 
  • Solve this problem, if thou art a man: spend thy breath (life) on this, if thou hast the breath (spirit) of Adam (within thee).
  • حد اعیان و عرض دانسته گیر  ** حد خود را دان که نبود زین گزیر 
  • Suppose thou knowest the definitions of (all) substances and accidents, (how shall it profit thee?): know the (true) definition of thyself, for this is indispensable.
  • چون بدانی حد خود زین حدگریز  ** تا به بی‌حد در رسی ای خاک‌بیز  565
  • When thou knowest the definition of thyself, flee from this definition, that thou mayst attain to Him who hath no definition, O sifter of dust.
  • عمر در محمول و در موضوع رفت  ** بی‌بصیرت عمر در مسموع رفت 
  • (Thy) life has gone (to waste) in (the consideration of logical) predicate and subject: (thy) life, devoid of (spiritual) insight, has gone in (study of) what has been received by hearsay.
  • هر دلیلی بی‌نتیجه و بی‌اثر  ** باطل آمد در نتیجه‌ی خود نگر 
  • Every proof (that is) without (a spiritual) result and effect is vain: consider the (final) result of thyself!
  • جز به مصنوعی ندیدی صانعی  ** بر قیاس اقترانی قانعی 
  • Thou hast never perceived a Maker except by means of a thing made: thou art content with a syllogism.
  • می‌فزاید در وسایط فلسفی  ** از دلایل باز برعکسش صفی 
  • The philosopher multiplies links (consisting) of (logical) proofs; on the other hand, the elect (the mystic) is contrary to him (in this respect).
  • این گریزد از دلیل و از حجاب  ** از پی مدلول سر برده به جیب  570
  • The latter flees from the proof and from the veil (between himself and God): he has sunk his head in his bosom for the sake of (contemplating) the Object of the proof.
  • گر دخان او را دلیل آتشست  ** بی‌دخان ما را در آن آتش خوشست 
  • If to him (the philosopher) the smoke is a proof of the fire, to us (mystics) ’tis sweet (to be) in the fire without the smoke,
  • خاصه این آتش که از قرب ولا  ** از دخان نزدیک‌تر آمد به ما 
  • Especially this Fire which, through (our) nighness and fealty (to God), is nearer to us than the smoke.
  • پس سیه‌کاری بود رفتن ز جان  ** بهر تخییلات جان سوی دخان 
  • Therefore ’tis black villainy to go (turn away) from the Soul (Reality) towards the smoke for the sake of (indulging) the phantasies (illusions) of the (animal) soul.
  • در بیان قول رسول علیه‌السلام لا رهبانیة فی‌الاسلام 
  • In explanation of the saying of the Prophet, on whom be peace, “There is no monkery in Islam.”
  • بر مکن پر را و دل بر کن ازو  ** زانک شرط این جهاد آمد عدو 
  • “Do not tear out thy feathers, but detach thy heart from (desire for) them, because (the existence of) the enemy is the necessary condition for (waging) this Holy War.
  • چون عدو نبود جهاد آمد محال  ** شهوتت نبود نباشد امتثال  575
  • When there is no enemy, the Holy War is inconceivable; (if) thou hast no lust, there can be no obedience (to the Divine command).
  • صبر نبود چون نباشد میل تو  ** خصم چون نبود چه حاجت حیل تو 
  • There can be no self-restraint when thou hast no desire; when there is no adversary, what need for thy strength?
  • هین مکن خود را خصی رهبان مشو  ** زانک عفت هست شهوت را گرو 
  • Hark, do not castrate thyself, do not become a monk; for chastity is in pawn to (depends on the existence of) lust.
  • بی‌هوا نهی از هوا ممکن نبود  ** غازیی بر مردگان نتوان نمود 
  • Without (the existence of) sensuality ’tis impossible to forbid sensuality: heroism cannot be displayed against the dead.
  • انفقوا گفتست پس کسپی بکن  ** زانک نبود خرج بی‌دخل کهن 
  • He (God) hath said ‘Spend’: therefore earn something, since there can be no expenditure without an old (previously acquired) income.
  • گر چه آورد انفقوا را مطلق او  ** تو بخوان که اکسبوا ثم انفقوا  580
  • Although He used (the word) Spend absolutely, (yet) read (it as meaning) ‘Earn, then spend.’
  • هم‌چنان چون شاه فرمود اصبروا  ** رغبتی باید کزان تابی تو رو 
  • Similarly, since the King (God) has given the command ‘Refrain yourselves,’ there must be some desire from which thou shouldst avert thy face.
  • پس کلوا از بهر دام شهوتست  ** بعد از آن لاتسرفوا آن عفتست 
  • Hence (the command) ‘Eat ye’ is for the sake of the snare (temptation) of appetite; after that (comes) ‘Do not exceed’: that is temperance.
  • چونک محمول به نبود لدیه  ** نیست ممکن بود محمول علیه 
  • When there is no ‘predicate’ (relative quality) in him (any one), the existence of the ‘subject’ (the correlative term) is impossible.
  • چونک رنج صبر نبود مر ترا  ** شرط نبود پس فرو ناید جزا 
  • When thou hast not the pain of self-restraint, there is no protasis: therefore the apodosis (recompense) does not follow.
  • حبذا آن شرط و شادا آن جزا  ** آن جزای دل‌نواز جان‌فزا  585
  • How admirable is that protasis and how joyful is that apodosis (recompense), a recompense that charms the heart and increases the life of the spirit!
  • در بیان آنک ثواب عمل عاشق از حق هم حق است 
  • Explaining that God (Himself) is the reward bestowed by Him for the (devotional) work of the lover.
  • عاشقان را شادمانی و غم اوست  ** دست‌مزد و اجرت خدمت هم اوست 
  • For (His) lovers He (alone) is (all their) joy and sorrow; He (alone) is their wages and hire for service.
  • غیر معشوق ار تماشایی بود  ** عشق نبود هرزه سودایی بود 
  • If there be any spectacle (object of regard for them) except the Beloved, ’tis not love: ’tis an idle passion.
  • عشق آن شعله‌ست کو چون بر فروخت  ** هرچه جز معشوق باقی جمله سوخت 
  • Love is that flame which, when it blazes up, consumes everything else but the Beloved.
  • تیغ لا در قتل غیر حق براند  ** در نگر زان پس که بعد لا چه ماند 
  • He (the lover) drives home the sword of Not in order to kill all other than God: thereupon consider what remains after Not.
  • ماند الا الله باقی جمله رفت  ** شاد باش ای عشق شرکت‌سوز زفت  590
  • There remains except God: all the rest is gone. Hail, O mighty Love, destroyer of polytheism!
  • خود همو بود آخرین و اولین  ** شرک جز از دیده‌ی احول مبین 
  • Verily, He is the First and the Last: do not regard polytheism as arising from aught except the eye that sees double.
  • ای عجب حسنی بود جز عکس آن  ** نیست تن را جنبشی از غیر جان 
  • Oh, wonderful! Is there any beauty but from the reflexion of Him? The (human) body hath no movement but from the spirit.
  • آن تنی را که بود در جان خلل  ** خوش نگردد گر بگیری در عسل 
  • The body that hath defect in its spirit will never become sweet, (even) if you smear it with honey.
  • این کسی داند که روزی زنده بود  ** از کف این جان جان جامی ربود 
  • This he knows who one day was (spiritually) alive and received a cup from this Soul of the soul;
  • وانک چشم او ندیدست آن رخان  ** پیش او جانست این تف دخان  595
  • While to him whose eye has not beheld those (beauteous) cheeks this smoky heat is (appears to be) the spirit.
  • چون ندید او عمر عبدالعزیز  ** پیش او عادل بود حجاج نیز 
  • Inasmuch as he never saw ‘Umar (ibn) ‘Abdu ’l-‘Azíz, to him even Hajjáj seems just.
  • چون ندید او مار موسی را ثبات  ** در حبال سحر پندارد حیات 
  • Inasmuch as he never saw the firmness (unshakable strength) of the dragon of Moses, he fancies (there is) life in the magic cords.
  • مرغ کو ناخورده است آب زلال  ** اندر آب شور دارد پر و بال 
  • The bird that has never drunk the limpid water keeps its wings and feathers in the briny water.
  • جز به ضد ضد را همی نتوان شناخت  ** چون ببیند زخم بشناسد نواخت 
  • No opposite can be known except through its opposite: (only) when he (any one) suffers blows will he know (the value of) kindness.
  • لاجرم دنیا مقدم آمدست  ** تا بدانی قدر اقلیم الست  600
  • Consequently the present life has come in front (first), in order that you may appreciate the realm of Alast.
  • چون ازینجا وا رهی آنجا روی  ** در شکرخانه‌ی ابد شاکر شوی 
  • When you are delivered from this place and go to that place, you will give thanks (to God) in the sugar-shop of everlastingness.
  • گویی آنجا خاک را می‌بیختم  ** زین جهان پاک می‌بگریختم 
  • You will say, ‘There (in the world below) I was sifting dust, I was fleeing from this pure world.
  • ای دریغا پیش ازین بودیم اجل  ** تا عذابم کم بدی اندر وجل 
  • Alas, would that I had died ere now, so that my (time of) being tormented in the mud might have been less!’
  • در تفسیر قول رسول علیه‌السلام ما مات من مات الا و تمنی ان یموت قبل ما مات ان کان برا لیکون الی وصول البر اعجل و ان کان فاجرا لیقل فجوره 
  • Commentary on the saying of the Prophet, on whom be peace, “None ever died without wishing, if he was a righteous man, that he had died before he (actually) died, in order that he might sooner attain unto felicity; and if he was a wicked man, in order that his wickedness might be less.”
  • زین بفرمودست آن آگه رسول  ** که هر آنک مرد و کرد از تن نزول 
  • Hence the wise Prophet has said that no one who dies and dismounts from (the steed of) the body
  • نبود او را حسرت نقلان و موت  ** لیک باشد حسرت تقصیر و فوت  605
  • Feels grief on account of departure and death, but (only) grieves because of having failed (in good works) and missed his opportunities.
  • هر که میرد خود تمنی باشدش  ** که بدی زین پیش نقل مقصدش 
  • In sooth every one that dies wishes that the departure to his destination had been earlier:
  • گر بود بد تا بدی کمتر بدی  ** ور تقی تا خانه زوتر آمدی 
  • If he be wicked, in order that his wickedness might have been less; and if devout, in order that he might have come home sooner.
  • گوید آن بد بی‌خبر می‌بوده‌ام  ** دم به دم من پرده می‌افزوده‌ام 
  • The wicked man says, ‘I have been heedless, moment by moment I have been adding to the veil (of sin).
  • گر ازین زودتر مرا معبر بدی  ** این حجاب و پرده‌ام کمتر بدی 
  • If my passing (from the world) had taken place sooner, this screen and veil of mine would have been less.’
  • از حریصی کم دران روی قنوع  ** وز تکبر کم دران چهره‌ی خشوع  610
  • Do not in covetousness rend the face of contentment, and do not in pride rend the visage of humility.
  • هم‌چنین از بخل کم در روی جود  ** وز بلیسی چهره‌ی خوب سجود 
  • Likewise do not in avarice rend the face of munificence, and in devilishness the beauteous countenance of worship.