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1
271-320

  • Consider hundreds of thousands of such likenesses and observe that the distance between the two is (as great as) a seventy years' journey.
  • صد هزاران این چنین اشباه بین ** فرقشان هفتاد ساله راه بین‌‌
  • This one eats, and filth is discharged from him; that one eats, and becomes entirely the light of God.
  • این خورد گردد پلیدی زو جدا ** آن خورد گردد همه نور خدا
  • This one eats, (and of him) is born nothing but avarice and envy; that one eats, (and of him) is born nothing but the Light of the One (God).
  • این خورد زاید همه بخل و حسد ** و آن خورد زاید همه نور احد
  • This one is good (fertile) soil and that one brackish and bad; this one is a fair angel and that one a devil and wild beast.
  • این زمین پاک و ان شوره ست و بد ** این فرشته‌‌ی پاک و ان دیو است و دد
  • If both resemble each other in aspect, it may well be (so): bitter water and sweet water have (the same) clearness. 275
  • هر دو صورت گر بهم ماند رواست ** آب تلخ و آب شیرین را صفاست‌‌
  • Who knows (the difference) except a man possessed of (spiritual) taste? Find (him): he knows the sweet water from the brine.
  • جز که صاحب ذوق کی شناسد بیاب ** او شناسد آب خوش از شوره آب‌‌
  • Comparing magic with (prophetic) miracle, he (the ignorant one) fancies that both are founded on deceit.
  • سحر را با معجزه کرده قیاس ** هر دو را بر مکر پندارد اساس‌‌
  • The magicians (in the time) of Moses, for contention's sake, lifted up (in their hands) a rod like his,
  • ساحران موسی از استیزه را ** بر گرفته چون عصای او عصا
  • (But) between this rod and that rod there is a vast difference; from this action (magic) to that action (miracle) is a great way.
  • زین عصا تا آن عصا فرقی است ژرف ** زین عمل تا آن عمل راهی شگرف‌‌
  • This action is followed by the curse of God, (while) that action receives in payment the mercy (blessing) of God. 280
  • لعنة الله این عمل را در قفا ** رحمه الله آن عمل را در وفا
  • The infidels in contending (for equality with the prophets and saints) have the nature of an ape: the (evil) nature is a canker within the breast.
  • کافران اندر مری بوزینه طبع ** آفتی آمد درون سینه طبع‌‌
  • Whatever a man does, the ape at every moment does the same thing that he sees done by the man.
  • هر چه مردم می‌‌کند بوزینه هم ** آن کند کز مرد بیند دم‌‌به‌‌دم‌‌
  • He thinks, “I have acted like him”: how should that quarrelsome-looking one know the difference?
  • او گمان برده که من کژدم چو او ** فرق را کی داند آن استیزه رو
  • This one (the holy man) acts by the command (of God), and he (the apish imitator) for the sake of quarrelling (rivalry). Pour dust on the heads of those who have quarrelsome faces!
  • این کند از امر و او بهر ستیز ** بر سر استیزه رویان خاک ریز
  • That (religious) hypocrite joins in ritual prayer with the (sincere) conformist (only) for quarrelling's sake, not for supplication. 285
  • آن منافق با موافق در نماز ** از پی استیزه آید نی نیاز
  • In prayer and fasting and pilgrimage and alms-giving the true believers are (engaged) with the hypocrite in (what brings) victory and defeat.
  • در نماز و روزه و حج و زکات ** با منافق مومنان در برد و مات‌‌
  • Victory in the end is to the true believers; upon the hypocrite (falls) defeat in the state hereafter.
  • مومنان را برد باشد عاقبت ** بر منافق مات اندر آخرت‌‌
  • Although both are intent on one game, (though) both (in the present life) are (travelling) together (like) the man of Merv and the man of Rayy,
  • گر چه هر دو بر سر یک بازی‌‌اند ** هر دو با هم مروزی و رازی‌‌اند
  • Each one goes to his (proper) abiding-place; each one fares according to his name.
  • هر یکی سوی مقام خود رود ** هر یکی بر وفق نام خود رود
  • If he be called a true believer, his soul rejoices; and if (he be called) “hypocrite,” he becomes fierce and filled with fire (rage). 290
  • مومنش خوانند جانش خوش شود ** ور منافق تیز و پر آتش شود
  • His (the true believer's) name is loved on account of its essence (which is true faith); this one's (the hypocrite's) name is loathed on account of its pestilent qualities.
  • نام او محبوب از ذات وی است ** نام این مبغوض از آفات وی است‌‌
  • (The four letters) mím and wáw and mím and nún do not confer honour: the word múmin (true believer) is only for the sake of denotation.
  • میم و واو و میم و نون تشریف نیست ** لفظ مومن جز پی تعریف نیست‌‌
  • If you call him (the hypocrite) hypocrite, this vile name is stinging (him) within like a scorpion.
  • گر منافق خوانی‌‌اش این نام دون ** همچو کژدم می‌‌خلد در اندرون‌‌
  • If this name is not derived from Hell, then why is there the taste of Hell in it?
  • گرنه این نام اشتقاق دوزخ است ** پس چرا در وی مذاق دوزخ است‌‌
  • The foulness of that ill name is not from the letters; the bitterness of that sea-water is not from the vessel (containing it). 295
  • زشتی آن نام بد از حرف نیست ** تلخی آن آب بحر از ظرف نیست‌‌
  • The letters are the vessel: therein the meaning is (contained) like water; (but) the sea of the meaning is (with God)—with Him is the Ummu ’l-Kitáb.
  • حرف ظرف آمد در او معنی چو آب ** بحر معنی عنده أم الکتاب‌‌
  • In this world the bitter sea and the sweet sea (are divided)— between them is a barrier which they do not seek to cross.
  • بحر تلخ و بحر شیرین در جهان ** در میانشان برزخ لا یبغیان‌‌
  • Know that both these flow from one origin. Pass on from them both, go (all the way) to their origin!
  • وانگه این هر دو ز یک اصلی روان ** بر گذر زین هر دو رو تا اصل آن‌‌
  • Without the touchstone you will never know in the assay adulterated gold and fine gold by (using your own) judgement.
  • زر قلب و زر نیکو در عیار ** بی‌‌محک هرگز ندانی ز اعتبار
  • Any one in whose soul God shall put the touchstone, he will distinguish every certainty from doubt. 300
  • هر که را در جان خدا بنهد محک ** هر یقین را باز داند او ز شک‌‌
  • A piece of rubbish jumps into the mouth of a living man, and only when he ejects it is he at ease.
  • در دهان زنده خاشاکی جهد ** آن گه آرامد که بیرونش نهد
  • When, amongst thousands of morsels (of food), one little piece of rubbish entered (his mouth), the living man's sense (of touch or taste) tracked it down.
  • در هزاران لقمه یک خاشاک خرد ** چون در آمد حس زنده پی ببرد
  • The worldly sense is the ladder to this world; the religious sense is the ladder to Heaven.
  • حس دنیا نردبان این جهان ** حس دینی نردبان آسمان‌‌
  • Seek ye the well-being of the former sense from the physician; beg ye the well-being of the latter sense from the Beloved.
  • صحت این حس بجویید از طبیب ** صحت آن حس بخواهید از حبیب‌‌
  • The health of the former arises from the flourishing state of the body; the health of the latter arises from the ruin of the body. 305
  • صحت این حس ز معموری تن ** صحت آن حس ز تخریب بدن‌‌
  • The spiritual way ruins the body and, after having ruined it, restores it to prosperity:
  • راه جان مر جسم را ویران کند ** بعد از آن ویرانی آبادان کند
  • Ruined the house for the sake of the golden treasure, and with that same treasure builds it better (than before);
  • کرد ویران خانه بهر گنج زر ** وز همان گنجش کند معمورتر
  • Cut off the water and cleansed the river-bed, then caused drinking-water to flow in the river-bed;
  • آب را ببرید و جو را پاک کرد ** بعد از آن در جو روان کرد آب خورد
  • Cleft the skin and drew out the iron point (of the arrow or spear)—then fresh skin grew over it (the wound);
  • پوست را بشکافت و پیکان را کشید ** پوست تازه بعد از آتش بردمید
  • Rased the fortress and took it from the infidel, then reared thereon a hundred towers and ramparts. 310
  • قلعه ویران کرد و از کافر ستد ** بعد از آن بر ساختش صد برج و سد
  • Who shall describe the action of Him who hath no like? This that I have said (is what) the present necessity is affording.
  • کار بی‌‌چون را که کیفیت نهد ** این که گفتم هم ضرورت می‌‌دهد
  • Sometimes it (the action of God) appears like this and sometimes the contrary of this: the work of religion is naught but bewilderment.
  • گه چنین بنماید و گه ضد این ** جز که حیرانی نباشد کار دین‌‌
  • (I mean) not one bewildered in such wise that his back is (turned) towards Him; nay, but one bewildered (with ecstasy) like this and drowned (in God) and intoxicated with the Beloved.
  • نی چنان حیران که پشتش سوی اوست ** بل چنین حیران و غرق و مست دوست‌‌
  • The face of the one is set towards the Beloved, (while) the face of the other is just his own face (he is facing himself).
  • آن یکی را روی او شد سوی دوست ** و آن یکی را روی او خود روی دوست‌‌
  • Look long on the face of every one, keep watch attentively: it may be that by doing service (to Súfís) you will come to know the face (of the true saint). 315
  • روی هر یک می‌‌نگر می‌‌دار پاس ** بو که گردی تو ز خدمت رو شناس‌‌
  • Since there is many a devil who hath the face of Adam, it is not well to give your hand to every hand,
  • چون بسی ابلیس آدم روی هست ** پس به هر دستی نشاید داد دست‌‌
  • Because the fowler produces a whistling sound in order to decoy the bird,
  • ز انکه صیاد آورد بانگ صفیر ** تا فریبد مرغ را آن مرغ گیر
  • (So that) the bird may hear the note of its congener and come down from the air and find trap and knife-point.
  • بشنود آن مرغ بانگ جنس خویش ** از هوا آید بیابد دام و نیش‌‌
  • The vile man will steal the language of dervishes, that he may thereby chant a spell over (fascinate and deceive) one who is simple.
  • حرف درویشان بدزدد مرد دون ** تا بخواند بر سلیمی ز ان فسون‌‌
  • The work of (holy) men is (as) light and heat; the work of vile men is trickery and shamelessness. 320
  • کار مردان روشنی و گرمی است ** کار دونان حیله و بی‌‌شرمی است‌‌