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6
2623-2647

  • (Indicating) that the prayer (uttered by him) is (inseparably) linked with acceptance, (and that) the greatest of men and Jinn are not his peers.
  • کان دعا شد با اجابت مقترن  ** کفو او نبود کبار انس و جن 
  • (When) those who are sweet or sour (engage) in contention with him, in God's sight their argument is null,
  • در مری‌اش آنک حلو و حامض است  ** حجت ایشان بر حق داحض است 
  • For (God says), “As We have exalted him by (grace of) Ourselves, We have done away with (every) plea and argument (against him).” 2625
  • که چو ما او را به خود افراشتیم  ** عذر و حجت از میان بر داشتیم 
  • Since the Hand of God has made the Qibla manifest, henceforth deem searching to be disallowed.
  • قبله را چون کرد دست حق عیان  ** پس تحری بعد ازین مردود دان 
  • Hark, avert your face and head from searching, now that the Destination and Dwelling-place has come into view.
  • هین بگردان از تحری رو و سر  ** که پدید آمد معاد و مستقر 
  • If you forget this Qibla for one moment, you will become in thrall to every worthless qibla (object of desire).
  • یک زمان زین قبله گر ذاهل شوی  ** سخره‌ی هر قبله‌ی باطل شوی 
  • When you show ingratitude to him that gives you discernment, the thought that recognises the Qibla will dart away from you.
  • چون شوی تمییزده را ناسپاس  ** بجهد از تو خطرت قبله‌شناس 
  • If you desire benefit and (spiritual) wheat from this Barn, do not part, even for half an hour, from those who sympathise, 2630
  • گر ازین انبار خواهی بر و بر  ** نیم‌ساعت هم ز همدردان مبر 
  • For at the moment when you part from this helper you will be afflicted with an evil comrade
  • که در آن دم که ببری زین معین  ** مبتلی گردی تو با بس القرین 
  • Story of the attachment between the mouse and the frog: how they tied their legs together with a long string, and how a raven carried off the mouse, and how the frog was suspended (in the air) and lamented and repented of having attached himself to an animal of a different species instead of sorting with one of his own kind.
  • حکایت تعلق موش با چغز و بستن پای هر دو به رشته‌ای دراز و بر کشیدن زاغ موش را و معلق شدن چغز و نالیدن و پشیمانی او از تعلق با غیر جنس و با جنس خود ناساختن 
  • As it happened, a mouse and a faithful frog had become friends on the bank of a river.
  • از قضا موشی و چغزی با وفا  ** بر لب جو گشته بودند آشنا 
  • Both of them were bound to (keep) a (daily) tryst: every morning they would come into a nook,
  • هر دو تن مربوط میقاتی شدند  ** هر صباحی گوشه‌ای می‌آمدند 
  • (Where) they played heart-and-soul with one another and emptied their breasts of evil (suspicious) thoughts.
  • نرد دل با هم‌دگر می‌باختند  ** از وساوس سینه می‌پرداختند 
  • The hearts of both swelled (with joy) from meeting: they recited stories and listened to each other, 2635
  • هر دو را دل از تلاقی متسع  ** هم‌دگر را قصه‌خوان و مستمع 
  • Telling secrets with and without tongue, knowing how to interpret (the Tradition), “A united party is a (Divine) mercy.”
  • رازگویان با زبان و بی‌زبان  ** الجماعه رحمه را تاویل دان 
  • Whenever the exultant (mouse) consorted with the merry (frog), a five years' tale would come into his mind.
  • آن اشر چون جفت آن شاد آمدی  ** پنج ساله قصه‌اش یاد آمدی 
  • Flow of speech from the heart is a sign of (intimate) friendship; obstruction of speech arises from lack of intimacy.
  • جوش نطق از دل نشان دوستیست  ** بستگی نطق از بی‌الفتیست 
  • The heart that has seen the sweetheart, how should it remain bitter? (When) a nightingale has seen the rose, how should he remain silent?
  • دل که دلبر دید کی ماند ترش  ** بلبلی گل دید کی ماند خمش 
  • At the touch of Khadir the roasted fish came to life and took its abode in the sea. 2640
  • ماهی بریان ز آسیب خضر  ** زنده شد در بحر گشت او مستقر 
  • To the friend, when he is seated beside his Friend, a hundred thousand tablets of mystery are made known.
  • یار را با یار چون بنشسته شد  ** صد هزاران لوح سر دانسته شد 
  • The brow of the Friend is a Guarded Tablet: to him (his friend) it reveals plainly the secret of the two worlds.
  • لوح محفوظ است پیشانی یار  ** راز کونینش نماید آشکار 
  • The Friend is the guide on the way during (his friend's) advance: hence Mustafá (Mohammed) said, “My Companions are (like) the stars.”
  • هادی راهست یار اندر قدوم  ** مصطفی زین گفت اصحابی نجوم 
  • The star shows the way in (desert) sands and on the sea: fix thine eye on the (spiritual) Star, for he is the one to be followed.
  • نجم اندر ریگ و دریا رهنماست  ** چشم اندر نجم نه کو مقتداست 
  • Keep thine eye always paired with (unseparated from) his face: do not stir up dust by way of discussion and argument, 2645
  • چشم را با روی او می‌دار جفت  ** گرد منگیزان ز راه بحث و گفت 
  • Because the Star will be hidden by that dust: the eye is better than the stumbling tongue.
  • زانک گردد نجم پنهان زان غبار  ** چشم بهتر از زبان با عثار 
  • (Be silent) in order that he may speak whose innermost garment is (Divine) inspiration which lays the dust and does not stir up trouble.
  • تا بگوید او که وحیستش شعار  ** کان نشاند گرد و ننگیزد غبار