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4096-4120

  • Heedlessness always grows up from irreverence, for (only) reverence will remove the inflammation from the eye .
  • دایما غفلت ز گستاخی دمد  ** که برد تعظیم از دیده رمد 
  • The heedlessness and wicked forgetfulness (which) he (the sinner) has learned will be consumed by the fire of reverence.
  • غفلت و نسیان بد آموخته  ** ز آتش تعظیم گردد سوخته 
  • Awe (of God) will bestow on him wakefulness and keen wittedness: negligence and forgetfulness will leap forth from his heart.
  • هیبتش بیداری و فطنت دهد  ** سهو نسیان از دلش بیرون جهد 
  • Folk do not fall asleep at the time of a raid, lest any one should carry off his (the sleeper’s) cloak.
  • وقت غارت خواب ناید خلق را  ** تا بنرباید کسی زو دلق را 
  • Since sleep is banished by fear for one’s cloak, how should the sleep of forgetfulness be (possible when accompanied) with fear for one’s throat? 4100
  • خواب چون در می‌رمد از بیم دلق  ** خواب نسیان کی بود با بیم حلق 
  • (The text) do not punish (us) if we forget is evidence that forgetfulness too, in a certain way, is sinful,
  • لاتاخذ ان نسینا شد گواه  ** که بود نسیان بوجهی هم گناه 
  • Because he (who was forgetful) did not attain to complete reverence, or else forgetfulness would not have assailed him
  • زانک استکمال تعظیم او نکرد  ** ورنه نسیان در نیاوردی نبرد 
  • Although (his) forgetfulness was necessary and inevitable, (yet) he was a free agent in employing the means (by which it was produced);
  • گرچه نسیان لابد و ناچار بود  ** در سبب ورزیدن او مختار بود 
  • For he showed remissness in his  feelings of reverence, so that forgetfulness was born or negligence and trespass.
  • که تهاون کرد در تعظیمها  ** تا که نسیان زاد یا سهو و خطا 
  • (‘Tis) like (the case of) the drunken man who commits sins and says, “I was excused from (responsibility for) myself” 4105
  • هم‌چو مستی کو جنایتها کند  ** گوید او معذور بودم من ز خود 
  • “But,” says he (the other) to him, “the cause (of your sin), (consisting) in the loss of that power to choose, proceeded from you, O evil-doer.
  • گویدش لیکن سبب ای زشتکار  ** از تو بد در رفتن آن اختیار 
  • Your senselessness did not come of itself, you invited it; your power to choose did not go of itself, you drove it away.
  • بی‌خودی نامد بخود تش خواندی  ** اختیارت خود نشد تش راندی 
  • If an intoxication had come (upon you) without exertion on your part, the spiritual Cup-bearer would have kept your covenant (inviolate).
  • گر رسیدی مستی بی‌جهد تو  ** حفظ کردی ساقی جان عهد تو 
  • He would have been your backer and intercessor: I am devoted to the sin of him who is intoxicated by God.”
  • پشت‌دارت بودی او و عذرخواه  ** من غلام زلت مست اله 
  • (Ayáz said), “The forgivenesses of the whole world are (but) a mote—the reflexion of thy forgiveness, O thou from whom comes, every fortune. 4110
  • عفوهای جمله عالم ذره‌ای  ** عکس عفوت ای ز تو هر بهره‌ای 
  • (All) forgivenesses sing the praise of thy forgiveness: there is no peer to it. O people, beware (of comparing it)!
  • عفوها گفته ثنای عفو تو  ** نیست کفوش ایها الناس اتقوا 
  • Grant them their lives, neither banish them from thyself: they are (the objects of) thy sweet desire, O thou who bringest (all thy) desire to fruition.
  • جانشان بخش و ز خودشان هم مران  ** کام شیرین تو اند ای کامران 
  • Have mercy on him that beheld thy face: how shall he endure the bitter separation from thee?
  • رحم کن بر وی که روی تو بدید  ** فرقت تلخ تو چون خواهد کشید 
  • Thou art speaking of separation and banishment: do what I thou wilt but do not this.
  • از فراق و هجر می‌گویی سخن  ** هر چه خواهی کن ولیکن این مکن 
  • A hundred thousand bitter sixtyfold deaths are not like (comparable) to separation from thy face. 4115
  • صد هزاران مرگ تلخ شصت تو  ** نیست مانند فراق روی تو 
  • Keep the bitterness of banishment aloof from males and females, O thou whose help is besought by sinners!
  • تلخی هجر از ذکور و از اناث  ** دور دار ای مجرمان را مستغاث 
  • ‘Tis sweet to die in hope of union with thee; the bitterness of banishment from thee is worse than fire.”
  • بر امید وصل تو مردن خوشست  ** تلخی هجر تو فوق آتشست 
  • Amidst Hell-fire the infidel is saying, “What pain should I feel if He (God) were to look on me (with favour)?”
  • گبر می‌گوید میان آن سقر  ** چه غمم بودی گرم کردی نظر 
  • For that look makes (all) pains sweet: it is the blood-price (paid) to the magicians (of Pharaoh) for (the amputation of) their hands and feet.
  • کان نظر شیرین کننده‌ی رنجهاست  ** ساحران را خونبهای دست و پاست 
  • Commentary on the Saying of Pharaoh's magicians in the hour of their punishment, “’Tis no harm, for lo, we shall return unto our Lord.”
  • تفسیر گفتن ساحران فرعون را در وقت سیاست با او کی لا ضیر انا الی ربنا منقلبون 
  • Heaven heard the cry, “’Tis no harm”: the celestial sphere became a ball for that bat. 4120
  • نعره‌ی لا ضیر بشنید آسمان  ** چرخ گویی شد پی آن صولجان