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2
3528-3552

  • (Namely) those answers to the questions of Moses which Khadir, (inspired) by the all-knowing Lord, set forth to him,
  • آن جوابات سؤالات کلیم ** کش خضر بنمود از رب علیم‏
  • (So that) his difficulties became solved, and he (Khadir) gave to him (Moses) the key to every question (in a way) beyond telling.
  • گشت مشکلهاش حل و افزون زیاد ** از پی هر مشکلش مفتاح داد
  • The dervish also had (a spiritual) inheritance from Khadir; (hence) he bent his will to answering the Shaykh. 3530
  • از خضر درویش هم میراث داشت ** در جواب شیخ همت بر گماشت‏
  • He said, “Although the middle path is (the way of) wisdom, yet the middle path too is relative.
  • گفت راه اوسط ار چه حکمت است ** لیک اوسط نیز هم با نسبت است‏
  • Relatively to a camel, the water in the stream is little, but to a mouse it is like the ocean.
  • آب جو نسبت به اشتر هست کم ** لیک باشد موش را آن همچو یم‏
  • If any one has an allowance of four loaves and eats two or three, that is the mean;
  • هر که را باشد وظیفه چار نان ** دو خورد یا سه خورد هست اوسط آن‏
  • But if he eat all the four, it is far from the mean: he is in bondage to greed, like a duck.
  • ور خورد هر چار دور از اوسط است ** او اسیر حرص مانند بط است‏
  • If one has appetite for ten loaves and eats six, know that that is the mean. 3535
  • هر که او را اشتها ده نان بود ** شش خورد می‏دان که اوسط آن بود
  • When I have appetite for fifty loaves, and you for (no more than) six scones, we are not equivalent.
  • چون مرا پنجاه نان هست اشتهی ** مر ترا شش گرده هم دستیم نی‏
  • You may be tired by ten rak‘as (of prayer), I may not be worn thin by five hundred.
  • تو به ده رکعت نماز آیی ملول ** من به پانصد در نیایم در نحول‏
  • One goes bare-foot (all the way) to the Ka‘ba, and one becomes beside himself (with exhaustion in going) as far as the mosque.
  • آن یکی تا کعبه حافی می‏رود ** و آن یکی تا مسجد از خود می‏شود
  • One in utter self-devotion gives his life, one is agonised at giving a single loaf.
  • آن یکی در پاکبازی جان بداد ** وین یکی جان کند تا یک نان بداد
  • This mean belongs to (the realm of) the finite, for that (finite) has a beginning and end. 3540
  • این وسط در با نهایت می‏رود ** که مرا آن را اول و آخر بود
  • A beginning and end are necessary in order that the mean or middle (point) between them may be conceived in imagination.
  • اول و آخر بباید تا در آن ** در تصور گنجد اوسط یا میان‏
  • Inasmuch as the infinite has not (these) two limits, how should the mean be applicable to it?
  • بی‏نهایت چون ندارد دو طرف ** کی بود او را میانه منصرف‏
  • No one has shown it to have beginning or end. He (God) said, ‘If the sea were to become ink for it (the Word of God)…’
  • اول و آخر نشانش کس نداد ** گفت لو کان له البحر مداد
  • If the Seven Seas should become entirely ink, (still) there is no hope of coming to an end.
  • هفت دریا گر شود کلی مداد ** نیست مر پایان شدن را هیچ امید
  • If orchards and forests should become pens altogether, there would never be any decrease in this Word. 3545
  • باغ و بیشه گر بود یک سر قلم ** زین سخن هرگز نگردد هیچ کم‏
  • All that ink and (all those) pens pass away, and this numberless Word is everlasting.
  • آن همه حبر و قلم فانی شود ** وین حدیث بی‏عدد باقی بود
  • At times my state resembles sleep: a misguided person may think it is sleep.
  • حالت من خواب را ماند گهی ** خواب پندارد مر آن را گمرهی‏
  • Know that my eyes are asleep, (but) my heart is awake: know that my (seemingly) inactive form is (really) in action.
  • چشم من خفته دلم بیدار دان ** شکل بی‏کار مرا بر کار دان‏
  • The Prophet said, ‘My eyes sleep, (but) my heart is not asleep to the Lord of created beings.’
  • گفت پیغمبر که عینای تنام ** لا ینام قلبی عن رب الأنام‏
  • Your eyes are awake, and your heart is sunk in slumber; my eyes are asleep, (but) my heart is in (contemplation of) the opening of the door (of Divine grace). 3550
  • چشم تو بیدار و دل خفته به خواب ** چشم من خفته دلم در فتح باب‏
  • My heart hath five senses other (than the physical): both the worlds (external and spiritual) are the stage (theatre) for the senses of the heart.
  • مر دلم را پنج حس دیگر است ** حس دل را هر دو عالم منظر است‏
  • Do not regard me from (the standpoint of) your infirmity: to you ’tis night, to me that same night is morningtide.
  • تو ز ضعف خود مکن در من نگاه ** بر تو شب بر من همان شب چاشت‏گاه‏