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1
2487-2536

  • Said the other, “How should the pure sky draw the dark earth to itself?
  • آن دگر گفت آسمان با صفا ** کی کشد در خود زمین تیره را
  • Nay, it is repelling it (the earth) from (all) six directions: hence it (the earth) remains (suspended) amidst the violent winds (currents).”
  • بلکه دفعش می‌‌کند از شش جهات ** ز آن بماند اندر میان عاصفات‌‌
  • (Similarly), then, because of the repulsion exerted by the hearts of the perfect (saints), the spirits of Pharaohs remain in perdition.
  • پس ز دفع خاطر اهل کمال ** جان فرعونان بماند اندر ضلال‌‌
  • Therefore, through being rejected by this world and by that world, these lost ones have been left without either this or that. 2490
  • پس ز دفع این جهان و آن جهان ** مانده‌‌اند این بی‌‌رهان بی‌‌این و آن‌‌
  • If you turn away your head from the (holy) servants of the Almighty, know that they are disgusted by your existence.
  • سرکشی از بندگان ذو الجلال ** دان که دارند از وجود تو ملال‌‌
  • They possess the amber: when they display it, they make the straw of your existence frenzied (with desire for it).
  • کهربا دارند چون پیدا کنند ** کاه هستی ترا شیدا کنند
  • When they conceal their amber, they quickly make your submission (to God) rebellion (against Him).
  • کهربای خویش چون پنهان کنند ** زود تسلیم ترا طغیان کنند
  • That (position which you hold in relation to them) is like the stage of animality, which is captive and subject to (the stage of) humanity.
  • آن چنان که مرتبه‌‌ی حیوانی است ** کاو اسیر و سغبه‌‌ی انسانی است‌‌
  • Know that the stage of humanity is subject to the power of the saints as the animal (is subject to man), O master. 2495
  • مرتبه‌‌ی انسان به دست اولیا ** سغبه چون حیوان شناسش ای کیا
  • Ahmad (Mohammed) in righteousness called (the people of) the whole world his servants: read (the text), “Say, O My servants.”
  • بنده‌‌ی خود خواند احمد در رشاد ** جمله عالم را بخوان قل یا عباد
  • Your intellect is like the camel-driver, and you are the camel: it drives you in every direction under its bitter control.
  • عقل تو همچون شتربان تو شتر ** می‌‌کشاند هر طرف در حکم مر
  • The saints are the intellect of intellect, and (all) intellects (from the beginning) to the end are (under their control) like camels.
  • عقل عقلند اولیا و عقلها ** بر مثال اشتران تا انتها
  • Come now, look upon them with (profound) consideration: there is (but) one guide, and a hundred thousand souls (following him).
  • اندر ایشان بنگر آخر ز اعتبار ** یک قلاووز است جان صد هزار
  • What is the guide and what the camel-driver? Get thee an eye that may behold the Sun! 2500
  • چه قلاووز و چه اشتربان بیاب ** دیده ای کان دیده بیند آفتاب‌‌
  • Lo, the world has been left nailed fast in night, (while) it (the dark world) is waiting expectantly for the sun and the daylight.
  • نک جهان در شب بمانده میخ دوز ** منتظر موقوف خورشید است و روز
  • Here is a sun hidden in a mote, a fierce lion in the fleece of a lamb.
  • اینت خورشیدی نهان در ذره‌‌ای ** شیر نر در پوستین بره‌‌ای‌‌
  • Here is an ocean hidden beneath straw: beware, do not step on this straw with hesitancy.
  • اینت دریایی نهان در زیر کاه ** پا بر این که هین منه با اشتباه‌‌
  • (But) a feeling of hesitancy and doubt in the heart (of the foolish) is a Divine mercy in regard to the (spiritual) guide.
  • اشتباهی و گمانی در درون ** رحمت حق است بهر رهنمون‌‌
  • Every prophet came alone into this world: that Guide was inwardly alone, and (yet) he had a hundred unseen worlds within him. 2505
  • هر پیمبر فرد آمد در جهان ** فرد بود آن رهنمایش در نهان‌‌
  • By its power the macrocosm (contained in the prophet) wrought magic: it enfolded itself in a very small (bodily) form.
  • عالم کبری به قدرت سحر کرد ** کرد خود را در کهین نقشی نورد
  • The foolish deemed him to be lonely and weak: how is he weak who has become the King's companion?
  • ابلهانش فرد دیدند و ضعیف ** کی ضعیف است آن که با شه شد حریف‌‌
  • The foolish said, “He is a man, nothing more”: woe to him that recks not of the end!
  • ابلهان گفتند مردی بیش نیست ** وای آن کاو عاقبت اندیش نیست‌‌
  • How the eyes of (external) sense regarded Sálih and his she-camel as despicable and without a champion; (for) when God is about to destroy an army He makes their adversaries appear despicable and few in their sight, even though the adversary be superior in strength: “and He was making you few in their eyes, that God might bring to pass a thing that was to be done.”
  • حقیر و بی‌‌خصم دیدن دیده‌‌های حس صالح و ناقه‌‌ی صالح را، چون خواهد که حق لشکری را هلاک کند در نظر ایشان حقیر نماید خصمان را و اندک اگر چه غالب باشد آن خصم و يقللکم فی أعينهم ليقضي الله أمرا کان مفعولا
  • The she-camel of Sálih was in (outward) form a camel: that bitter (graceless) tribe hamstrung (and slaughtered) her in their folly.
  • ناقه‌‌ی صالح به صورت بد شتر ** پی بریدندش ز جهل آن قوم مر
  • When they became her foes on account of the water (which she shared with them), they were blind to bread and blind to water (ungrateful for the blessings of God). 2510
  • از برای آب چون خصمش شدند ** نان کور و آب کور ایشان بدند
  • God's she-camel drank water from brook and cloud: they (really) withheld God's water from God.
  • ناقة الله آب خورد از جوی و میغ ** آب حق را داشتند از حق دریغ‌‌
  • The she-camel of Sálih became, like the bodies of righteous men, an ambush for the destruction of the wicked,
  • ناقه‌‌ی صالح چو جسم صالحان ** شد کمینی در هلاک طالحان‌‌
  • That (you may see) what (the Divine command), Let God's she-camel have her portion of water, wrought against that people, through the ordainment of death and woe.
  • تا بر آن امت ز حکم مرگ و درد ** ناقة الله و سقیاها چه کرد
  • The vengeance, which is God's minister, demanded from them an entire town as the blood-price of a single camel.
  • شحنه‌‌ی قهر خدا ز یشان بجست ** خونبهای اشتری شهری درست‌‌
  • The spirit is like Sálih, and the body is the she-camel: the spirit is in union (with God), the body in want (distress). 2515
  • روح همچون صالح و تن ناقه است ** روح اندر وصل و تن در فاقه است‌‌
  • The Sálih-spirit is not susceptible to afflictions: the blows fall on the camel (body), not on the essence (spirit).
  • روح صالح قابل آفات نیست ** زخم بر ناقه بود بر ذات نیست‌‌
  • No one gains victory over their (the saints') hearts: harm comes (only) to the oyster-shell, not to the pearl.
  • کس نیابد بر دل ایشان ظفر ** بر صدف آمد ضرر نی بر گهر
  • The Sálih-spirit is not capable of being hurt: the light of God is not subject to infidels.
  • روح صالح قابل آزار نیست ** نور یزدان سغبه‌‌ی کفار نیست‌‌
  • God became secretly united with a body, that they (the infidels) might hurt (it) and suffer tribulation,
  • حق از آن پیوست با جسمی نهان ** تاش آزارند و بینند امتحان‌‌
  • Not knowing that to hurt this (body) is to hurt (offend) Him: the water in this jar is joined with the water in the river. 2520
  • بی‌‌خبر کآزار این آزار اوست ** آب این خم متصل با آب جوست‌‌
  • God became connected with a body, in order that he (the prophet or saint) might become a refuge for the whole world.
  • ز آن تعلق کرد با جسمی اله ** تا که گردد جمله عالم را پناه‌‌
  • Be a slave to the camel, which is the saint's body, that you may become the fellow servant of the Sálih-spirit.
  • ناقه‌‌ی جسم ولی را بنده باش ** تا شوی با روح صالح خواجه‌‌تاش‌‌
  • Sálih said (to the people of Thamúd), “Inasmuch as ye have shown this envy, after three days the punishment will arrive from God.
  • گفت صالح چون که کردید این حسد ** بعد سه روز از خدا نقمت رسد
  • After three more days there will come from the Taker of life a calamity that hath three signs.
  • بعد سه روز دگر از جان ستان ** آفتی آید که دارد سه نشان‌‌
  • The colour of all your faces will be changed, (they will be of) colours different to look at. 2525
  • رنگ روی جمله تان گردد دگر ** رنگ رنگ مختلف اندر نظر
  • On the first day your faces will be like saffron, on the second your faces will be red like arghawán (flowers of the Judas-tree).
  • روز اول رویتان چون زعفران ** در دوم رو سرخ همچون ارغوان‌‌
  • On the third, all your faces will become black: after that, the vengeance of God will arrive.
  • در سوم گردد همه روها سیاه ** بعد از آن اندر رسد قهر اله‌‌
  • If ye desire from me the sign of this threatened chastisement, the she-camel's foal has run towards the mountains:
  • گر نشان خواهید از من زین وعید ** کره‌‌ی ناقه به سوی که دوید
  • If ye can catch him, there is help (for you); else the bird of hope hath surely escaped from the snare.”
  • گر توانیدش گرفتن چاره هست ** ور نه خود مرغ امید از دام جست‌‌
  • None was able to overtake the foal: he went into the mountains and vanished. 2530
  • کس نتانست اندر آن کره رسید ** رفت در کهسارها شد ناپدید
  • Sálih said, “Ye see, the (Divine) destiny has been divulged and has beheaded the phantom of your hope.”
  • گفت دیدید آن قضا مبرم شده ست ** صورت اومید را گردن زده ست‌‌
  • What is the she-camel's foal? His (the saint's) heart, which ye may bring back to its place (win again) by means of well-doing and piety.
  • کره‌‌ی ناقه چه باشد خاطرش ** که بجا آرید ز احسان و برش‌‌
  • If his heart comes back (is reconciled), ye are saved from that (Divine punishment); otherwise ye are despairing and biting your fore-arms (in remorse).
  • گر بجا آید دلش رستید از آن ** ور نه نومیدید و ساعد را گزان‌‌
  • When they heard this dark threat, they cast down their eyes and waited for it (to be fulfilled).
  • چون شنیدند این وعید منکدر ** چشم بنهادند و آن را منتظر
  • On the first day they saw their faces yellow: from despair they were sighing heavily. 2535
  • روز اول روی خود دیدند زرد ** می‌‌زدند از ناامیدی آه سرد
  • On the second day the faces of all became red: the time for hope and repentance was (irretrievably) lost.
  • سرخ شد روی همه روز دوم ** نوبت اومید و توبه گشت گم‌‌