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6
835-859

  • He inspects the article a hundred times and hands it back (to you): when did he (ever) measure a piece of cloth? He measured wind (and nothing else). 835
  • کاله را صد بار دید و باز داد  ** جامه کی پیمود او پیمود باد 
  • What a distance between the approach and bargaining of a purchaser and the pleasantries of a silly joker?
  • کو قدوم و کر و فر مشتری  ** کو مزاح گنگلی سرسری 
  • Since there is not a mite in his possession, how should he seek (to buy) a coat except in jest?
  • چونک در ملکش نباشد حبه‌ای  ** جز پی گنگل چه جوید جبه‌ای 
  • He has no capital for trading: what, then, is the difference between his ill-favoured person and a shadow?
  • در تجارت نیستش سرمایه‌ای  ** پس چه شخص زشت او چه سایه‌ای 
  • The capital (required) for the market of this world is gold; there (in the next world) the capital is love and two eyes wet (with tears).
  • مایه در بازار این دنیا زرست  ** مایه آنجا عشق و دو چشم ترست 
  • Whoever went to market without any capital, his life passed and he speedily returned in disappointment. 840
  • هر که او بی‌مایه‌ی بازار رفت  ** عمر رفت و بازگشت او خام تفت 
  • “Oh, where hast thou been, brother?” “Nowhere.” “Oh, what hast thou cooked to eat?” “No (good) soup.”
  • هی کجا بودی برادر هیچ جا  ** هی چه پختی بهر خوردن هیچ با 
  • Become a buyer, that my hand may move (to sell to thee), and that my pregnant mine may bring forth the ruby.
  • مشتری شو تا بجنبد دست من  ** لعل زاید معدن آبست من 
  • Though the buyer is slack and lukewarm, (yet) call (him) to the (true) religion, for the (command to) call hath come down (from God).
  • مشتری گرچه که سست و باردست  ** دعوت دین کن که دعوت واردست 
  • Let the falcon fly and catch the spiritual dove: in calling (to God) take the way of Noah.
  • باز پران کن حمام روح گیر  ** در ره دعوت طریق نوح گیر 
  • Perform an act of service for the Creator's sake: what hast thou to do with being accepted or rejected by the people? 845
  • خدمتی می‌کن برای کردگار  ** با قبول و رد خلقانت چه کار 
  • Story of the person who was giving the drum-call for the sahúr at the gate of a certain palace at midnight. A neighbour said to him, “Why, it is midnight, it is not (yet) dawn; and besides, there is no one in this palace: for whose sake are you drumming?”—and the minstrel's reply to him.
  • داستان آن شخص کی بر در سرایی نیم‌شب سحوری می‌زد همسایه او را گفت کی آخر نیم‌شبست سحر نیست و دیگر آنک درین سرا کسی نیست بهر کی می‌زنی و جواب گفتن مطرب او را 
  • A certain man was drumming at a certain gate to announce the sahúr: ’twas a court-house and the pavilion of a grandee.
  • آن یکی می‌زد سحوری بر دری  ** درگهی بود و رواق مهتری 
  • (Whilst) he was beating his drum vigorously at midnight, some one said to him, “O thou who art seeking (the means of) support,
  • نیم‌شب می‌زد سحوری را به جد  ** گفت او را قایلی کای مستمد 
  • Firstly, give this call to the sahúr at daybreak: midnight is not the time for (making) this disturbance;
  • اولا وقت سحر زن این سحور  ** نیم‌شب نبود گه این شر و شور 
  • And secondly, observe, O man of vain desire, whether in fact there is any one inside this house at midnight.
  • دیگر آنک فهم کن ای بوالهوس  ** که درین خانه درون خود هست کس 
  • There is nobody here except demons and spirits: why art thou trifling thy time away? 850
  • کس درینجا نیست جز دیو و پری  ** روزگار خود چه یاوه می‌بری 
  • Thou art beating thy tambourine for the sake of an ear: where is the ear? Intelligence is needed in order to know (thy purpose): where is the intelligence?”
  • بهر گوشی می‌زنی دف گوش کو  ** هوش باید تا بداند هوش کو 
  • He replied, “You have said (your say): (now) hear the answer from your (humble) servant, that you may not remain in bewilderment and confusion.
  • گفت گفتی بشنو از چاکر جواب  ** تا نمانی در تحیر و اضطراب 
  • Although in your opinion this moment is midnight, in my view the dawn of delight is near at hand.
  • گرچه هست این دم بر تو نیم‌شب  ** نزد من نزدیک شد صبح طرب 
  • In my sight every defeat has been turned to victory, in my eyes all nights have been turned to day.
  • هر شکستی پیش من پیروز شد  ** جمله شبها پیش چشمم روز شد 
  • To you the water of the river Nile seems blood; to me it is not blood, ’tis water, O noble one. 855
  • پیش تو خونست آب رود نیل  ** نزد من خون نیست آبست ای نبیل 
  • In regard to you, that (object) is iron or marble, (but) to the prophet David it is (soft as) wax and tractable.
  • در حق تو آهنست آن و رخام  ** پیش داود نبی مومست و رام 
  • To you the mountain is exceedingly heavy (solid) and inanimate, (but) to David it is a master-musician.
  • پیش تو که بس گرانست و جماد  ** مطربست او پیش داود اوستاد 
  • To you the gravel is silent; to Ahmad (Mohammed) it is eloquent and making supplication (to God).
  • پیش تو آن سنگ‌ریزه ساکتست  ** پیش احمد او فصیح و قانتست 
  • To you the pillar of the mosque is a dead thing; to Ahmad it is (like) a lover who has lost his heart.
  • پیش تو استون مسجد مرده‌ایست  ** پیش احمد عاشقی دل برده‌ایست