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3822-3871

  • They will bleed one day when blood is no use to them: do thou bleed at a time when (thy) blood is not rejected.
  • خون شود روزی که خونش سود نیست ** خون شو آن وقتی که خون مردود نیست‌‌
  • Inasmuch as the testimony of slaves is not accepted, the approved witness is he that is not the slave of the ghoul (of sensuality).
  • چون گواهی بندگان مقبول نیست ** عدل او باشد که بنده‌‌ی غول نیست‌‌
  • (The words) We have sent thee as a witness came in the Warning (the Qur’án), because he (the Prophet) was entirely free from (creaturely) existence.
  • گشت ارسلناک شاهد در نذر ** ز آن که بود از کون او حر ابن حر
  • “Since I am free, how should anger bind me? Nothing is here but Divine qualities. Come in! 3825
  • چون که حرم خشم کی بندد مرا ** نیست اینجا جز صفات حق در آ
  • Come in, for the grace of God hath made thee free, because His mercy had the precedence over His wrath.
  • اندر آ کازاد کردت فضل حق ** ز آن که رحمت داشت بر خشمش سبق‌‌
  • Come in now, for thou hast escaped from the peril: thou wert a (common) stone, the Elixir hath made thee a jewel.
  • اندر آ اکنون که رستی از خطر ** سنگ بودی کیمیا کردت گهر
  • Thou hast been delivered from unbelief and its thorn-thicket: blossom like a rose in the cypress-garden of Hú (God).
  • رسته‌‌ای از کفر و خارستان او ** چون گلی بشکفته در بستان هو
  • Thou art I and I am thou, O illustrious one: thou wert ‘Alí— how should I kill ‘Alí?
  • تو منی و من توام ای محتشم ** تو علی بودی علی را چون کشم‌‌
  • Thou hast committed a sin better than any act of piety, thou hast traversed Heaven in a single moment.” 3830
  • معصیت کردی به از هر طاعتی ** آسمان پیموده‌‌ای در ساعتی‌‌
  • Very fortunate (was) the sin which the man committed: do not rose-leaves spring from a thorn?
  • بس خجسته معصیت کان کرد مرد ** نی ز خاری بر دمد اوراق ورد
  • Was not the sin of ‘Umar and his attempt on (the life of) the Prophet leading him to the gate of acceptance?
  • نی گناه عمر و قصد رسول ** می‌‌کشیدش تا به درگاه قبول‌‌
  • Was not Pharaoh because of the magic of the magicians drawing them (to himself), and did not (spiritual) fortune come to their aid?
  • نی به سحر ساحران فرعونشان ** می‌‌کشید و گشت دولت عونشان‌‌
  • Had it not been for their magic and denial (of Moses), who would have brought them to rebellious Pharaoh?
  • گر نبودی سحرشان و آن جحود ** کی کشیدیشان به فرعون عنود
  • How would they have seen the rod and the miracles? Disobedience (to God) became obedience, O disobedient people. 3835
  • کی بدیدندی عصا و معجزات ** معصیت طاعت شد ای قوم عصات‌‌
  • God hath smitten the neck of despair, inasmuch as sin has become like obedience.
  • ناامیدی را خدا گردن زده است ** چون گنه مانند طاعت آمده ست‌‌
  • Since He changes evil acts (into good), He makes it (the disobedience) an act of obedience in despite of slanderers (devils).
  • چون مبدل می‌‌کند او سیئات ** طاعتی‌‌اش می‌‌کند رغم وشات‌‌
  • By this (mercy of God) the stoned (accursed) Devil is driven away and bursts with envy and is cloven asunder.
  • زین شود مرجوم شیطان رجیم ** و ز حسد او بطرقد گردد دو نیم‌‌
  • He strives to foster a sin (in us) and by means of that sin bring us into a pit;
  • او بکوشد تا گناهی پرورد ** ز آن گنه ما را به چاهی آورد
  • When he sees that the sin has become an act of obedience (to God), there comes round for him an unblest hour. 3840
  • چون ببیند کان گنه شد طاعتی ** گردد او را نامبارک ساعتی‌‌
  • “Come in! I open the door to thee. Thou spattest (on me) and I give thee a present.
  • اندر آ من در گشادم مر ترا ** تف زدی و تحفه دادم مر ترا
  • Such things I am giving to the doer of iniquity: (thou seest) in what fashion I lay my head before the left foot.
  • مر جفاگر را چنینها می‌‌دهم ** پیش پای چپ چه سان سر می‌‌نهم‌‌
  • What then do I bestow on the doer of righteousness? Know thou, (I bestow) treasures and kingdoms everlasting.
  • پس وفاگر را چه بخشم تو بدان ** گنجها و ملکهای جاودان‌‌
  • How the Prophet, on whom be peace, said in the ear of the stirrup-holder of the Prince of the Faithful ‘Alí, may God honour his person, “I tell thee, ‘Alí will be slain by thy hand.”
  • گفتن پیغامبر علیه السلام به گوش رکابدار امیر المؤمنین علی علیه السلام که کشتن علی بر دست تو خواهد بودن خبرت کردم‌‌
  • I am such a man that the honey of my kindness did not become poison in wrath (even) against my murderer.
  • من چنان مردم که بر خونی خویش ** نوش لطف من نشد در قهر نیش‌‌
  • The Prophet said in the ear of my servant that one day he would sever this head of mine from my neck. 3845
  • گفت پیغمبر به گوش چاکرم ** کاو برد روزی ز گردن این سرم‌‌
  • The Prophet, being inspired by the Beloved (God) gave information that in the end my destruction would be (wrought) by his hand.
  • کرد آگه آن رسول از وحی دوست ** که هلاکم عاقبت بر دست اوست‌‌
  • He (my friend) says, ‘Kill me first, in order that this hateful crime may not proceed from me.’
  • او همی‌‌گوید بکش پیشین مرا ** تا نیاید از من این منکر خطا
  • I say, ‘Since my death is (to come) from thee, how can I seek to evade the destiny (of God)?’
  • من همی‌‌گویم چو مرگ من ز تست ** با قضا من چون توانم حیله جست‌‌
  • He falls before me, saying, ‘O generous man, for God's sake cleave me in twain,
  • او همی‌‌افتد به پیشم کای کریم ** مر مرا کن از برای حق دو نیم‌‌
  • That this evil end may not come upon me, and that my soul may not burn (with grief) for (thee who art) its (very) life.’ 3850
  • تا نیاید بر من این انجام بد ** تا نسوزد جان من بر جان خود
  • I say, ‘Go: the Pen (of Divine ordainment) is dry; by that Pen many a (lofty) landmark is overthrown.
  • من همی‌‌گویم برو جف القلم ** ز آن قلم بس سر نگون گردد علم‌‌
  • There is no hatred of thee in my soul, because I do not regard this (act) as (proceeding) from thee.
  • هیچ بغضی نیست در جانم ز تو ** ز آن که این را من نمی‌‌دانم ز تو
  • Thou art God's instrument, God's hand is the (real) agent: how should I assail and oppose God's instrument?’”
  • آلت حقی تو فاعل دست حق ** چون زنم بر آلت حق طعن و دق‌‌
  • He (the knight) said, “For what reason, then, is retaliation (sanctioned)?” “’Tis from God, too,” said ‘Alí, “and that is a hidden mystery.
  • گفت او پس آن قصاص از بهر چیست ** گفت هم از حق و آن سر خفی است‌‌
  • If He takes offence at His own act, (yet) He causes gardens (of good) to grow from that taking offence. 3855
  • گر کند بر فعل خود او اعتراض ** ز اعتراض خود برویاند ریاض‌‌
  • It beseems Him to take offence at His own act, inasmuch as in vengeance and mercy He is One.
  • اعتراض او را رسد بر فعل خود ** ز آن که در قهر است و در لطف او احد
  • In this city of phenomena He is the Prince; in (all) the realms (of the world) He is the Ruler.
  • اندر این شهر حوادث میر اوست ** در ممالک مالک تدبیر اوست‌‌
  • If He breaks His own instrument, He mends that which has become broken.”
  • آلت خود را اگر او بشکند ** آن شکسته گشته را نیکو کند
  • Recognise, O noble sir, the indication of (the text), (Whatever) verse We shall cancel or cause to be forgotten, followed by We shall bring a better.
  • رمز ننسخ آیه او ننسها ** نأت خیرا در عقب می‌‌دان مها
  • Every (religious) law that God has cancelled—He has taken away grass and brought roses in exchange. 3860
  • هر شریعت را که حق منسوخ کرد ** او گیا برد و عوض آورد ورد
  • Night cancels the business of day: behold an inanimateness (inertia) that enlightens the intellect!
  • شب کند منسوخ شغل روز را ** بین جمادی خرد افروز را
  • Again, night is cancelled by the light of day, so that the inanimateness is consumed by that fire-kindling one.
  • باز شب منسوخ شد از نور روز ** تا جمادی سوخت ز آن آتش فروز
  • Although that sleep and rest are darkness, is not the Water of Life within the darkness?
  • گر چه ظلمت آمد آن نوم و سبات ** نی درون ظلمت است آب حیات‌‌
  • Did not minds become refreshed in that darkness? Did not a pause (in recitation) become the source of (increased beauty in) the voice?
  • نی در آن ظلمت خردها تازه شد ** سکته‌‌ای سرمایه‌‌ی آوازه شد
  • For contraries are manifested by means of contraries: in the black core (of the heart) He (God) created the light (of love). 3865
  • که ز ضدها ضدها آمد پدید ** در سویدا روشنایی آفرید
  • The wars of the Prophet became the pivot (determining cause) of peace: the peace of this latter age was (produced) from those wars.
  • جنگ پیغمبر مدار صلح شد ** صلح این آخر زمان ز آن جنگ بد
  • That heart-ravisher cut off hundreds of thousands of heads, in order that the heads of the (whole) world's people might win security.
  • صد هزاران سر برید آن دلستان ** تا امان یابد سر اهل جهان‌‌
  • The gardener lops the harmful bough, in order that the date-palm may gain (tallness of) stature and goodness.
  • باغبان ز آن می‌‌برد شاخ مضر ** تا بیابد نخل قامتها و بر
  • The expert (gardener) digs up the weeds from the garden, in order that his garden and fruit may look flourishing.
  • می‌‌کند از باغ دانا آن حشیش ** تا نماید باغ و میوه خرمیش‌‌
  • The physician extracts bad teeth, in order that the beloved (patient) may be saved from pain and sickness. 3870
  • می‌‌کند دندان بد را آن طبیب ** تا رهد از درد و بیماری حبیب‌‌
  • Advantages, then, are (concealed) within defects: for martyrs there is life in death.
  • بس زیادتها درون نقصهاست ** مر شهیدان را حیات اندر فناست‌‌