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1
976-1025

  • Endeavour is not a struggle with Destiny, because Destiny itself has laid this (endeavour) upon us.
  • با قضا پنجه زدن نبود جهاد ** ز آن که این را هم قضا بر ما نهاد
  • I am an infidel if any one has suffered loss a single moment (while walking) in the way of faith and obedience.
  • کافرم من گر زیان کرده ست کس ** در ره ایمان و طاعت یک نفس‌‌
  • Your head is not broken: do not bandage this head. Exert yourself (in doing good works) for one or two little days (i.e. during this brief life), and laugh unto everlasting!
  • سر شکسته نیست این سر را مبند ** یک دو روزک جهد کن باقی بخند
  • An evil resort sought he that sought this world; a good state sought he that sought the world to come.
  • بد محالی جست کاو دنیا بجست ** نیک حالی جست کاو عقبی بجست‌‌
  • Plots for gaining (the things of) this world are worthless, (but) plots for renouncing this world are inspired (by God). 980
  • مکرها در کسب دنیا بارد است ** مکرها در ترک دنیا وارد است‌‌
  • The (right) plot is that he (the prisoner) digs a hole in his prison (in order to escape); if he blocks up the hole, that is a foolish plot.
  • مکر آن باشد که زندان حفره کرد ** آن که حفره بست آن مکری ست سرد
  • This world is the prison, and we are the prisoners: dig a hole in the prison and let yourself out!
  • این جهان زندان و ما زندانیان ** حفره کن زندان و خود را وارهان‌‌
  • What is this world? To be forgetful of God; it is not merchandise and silver and weighing-scales and women.
  • چیست دنیا از خدا غافل بدن ** نی قماش و نقره و میزان و زن‌‌
  • As regards the wealth that you carry for religion's sake, “How good is righteous wealth (for the righteous man)!” as the Prophet recited.
  • مال را کز بهر دین باشی حمول ** نعم مال صالح خواندش رسول‌‌
  • Water in the boat is the ruin of the boat, (but) water underneath the boat is a support. 985
  • آب در کشتی هلاک کشتی است ** آب اندر زیر کشتی پشتی است‌‌
  • Since he cast out from his heart (the desire for) wealth and possessions, on that account Solomon did not call himself (by any name) but “poor.”
  • چون که مال و ملک را از دل براند ** ز آن سلیمان خویش جز مسکین نخواند
  • The stoppered jar, (though) in rough water, floated on the water because of its wind-filled (empty) heart.
  • کوزه‌‌ی سر بسته اندر آب زفت ** از دل پر باد فوق آب رفت‌‌
  • When the wind of poverty is within (any one), he rests at peace on the surface of the water of the world;
  • باد درویشی چو در باطن بود ** بر سر آب جهان ساکن بود
  • Although the whole of this world is his kingdom, in the eye of his heart the kingdom is nothing.
  • گر چه جمله‌‌ی این جهان ملک وی است ** ملک در چشم دل او لا شی است‌‌
  • Therefore stopper and seal the mouth of your heart, and fill it with the wind of Divine Majesty. 990
  • پس دهان دل ببند و مهر کن ** پر کنش از باد کبر من لدن‌‌
  • Exertion is a reality, and medicine and disease are realities: the sceptic in his denial of exertion practised (and thereby affirmed) exertion.
  • جهد حق است و دوا حق است و درد ** منکر اندر نفی جهدش جهد کرد
  • How the superiority of exertion to trust in God was established.
  • مقرر شدن ترجیح جهد بر توکل‌‌
  • The lion gave many proofs in this style, so that those necessitarians became tired of answering (him).
  • زین نمط بسیار برهان گفت شیر ** کز جواب آن جبریان گشتند سیر
  • Fox and deer and hare and jackal abandoned (the doctrine of) necessity and (ceased from) disputation.
  • روبه و آهو و خرگوش و شغال ** جبر را بگذاشتند و قیل و قال‌‌
  • They made covenants with the furious lion, (ensuring) that he should incur no loss in this bargain,
  • عهدها کردند با شیر ژیان ** کاندر این بیعت نیفتد در زیان‌‌
  • (That) the daily ration should come to him without trouble, and that he should not need to make a further demand. 995
  • قسم هر روزش بیاید بی‌‌جگر ** حاجتش نبود تقاضای دگر
  • Day by day the one on whom the lot fell would run to the lion as (swiftly as) a cheetah.
  • قرعه بر هر که فتادی روز روز ** سوی آن شیر او دویدی همچو یوز
  • When this cup (of death) came round to the hare, the hare cried out, “Why, how long (are we to endure this) injustice?”
  • چون به خرگوش آمد این ساغر به دور ** بانگ زد خرگوش کاخر چند جور
  • How the beasts of chase blamed the hare for his delay in going to the lion.
  • انکار کردن نخجیران بر خرگوش در تاخیر رفتن بر شیر
  • The company (of beasts) said to him: “All this time we have sacrificed our lives in troth and loyalty.
  • قوم گفتندش که چندین گاه ما ** جان فدا کردیم در عهد و وفا
  • Do not thou seek to give us a bad name, O rebellious one! Lest the lion be aggrieved, go, go! Quick! Quick!”
  • تو مجو بد نامی ما ای عنود ** تا نرنجد شیر رو رو زود زود
  • How the hare answered the beasts.
  • جواب گفتن خرگوش نخجیران را
  • “O friends,” said he, “grant me a respite, that by my cunning ye may escape from calamity, 1000
  • گفت ای یاران مرا مهلت دهید ** تا به مکرم از بلا بیرون جهید
  • That by my cunning your lives may be saved and this (safety) remain as a heritage to your children.”
  • تا امان یابد به مکرم جانتان ** ماند این میراث فرزندانتان‌‌
  • After this manner every prophet in the world used to call the peoples to a place of deliverance,
  • هر پیمبر امتان را در جهان ** همچنین تا مخلصی می‌‌خواندشان‌‌
  • For he has seen the way to escape from the celestial sphere (the world of Time), (though) in (their) sight he was contracted (despicable) like the pupil of the eye.
  • کز فلک راه برون شو دیده بود ** در نظر چون مردمک پیچیده بود
  • Men regarded him as small like the pupil: none attained to (understanding of) the (real) greatness (worth) of the pupil.
  • مردمش چون مردمک دیدند خرد ** در بزرگی مردمک کس ره نبرد
  • How the beasts objected to the proposal of the hare.
  • اعتراض نخجیران بر سخن خرگوش‌‌
  • The company (of beasts) said to him: “O donkey, listen (to us)! Keep thyself within the measure of a hare! 1005
  • قوم گفتندش که ای خر گوش دار ** خویش را اندازه‌‌ی خرگوش دار
  • Eh, what brag is this—(an idea) which thy betters never brought into their minds?
  • هین چه لاف است این که از تو بهتران ** در نیاوردند اندر خاطر آن‌‌
  • Thou art self-conceited, or Destiny is pursuing us; else, how is this speech suitable to one like thee?
  • معجبی یا خود قضامان در پی است ** ور نه این دم لایق چون تو کی است‌‌
  • How the hare again answered the beasts.
  • جواب خرگوش نخجیران را
  • He said: “O friends, God gave me inspiration: to a weakling there came a strong judgement (wise counsel).”
  • گفت ای یاران حقم الهام داد ** مر ضعیفی را قوی رایی فتاد
  • That which God taught to the bees is not (belonging) to the lion and the wild ass.
  • آن چه حق آموخت مر زنبور را ** آن نباشد شیر را و گور را
  • It (the bee) makes houses of juicy halwá (sweetmeat): God opened to it the door of that knowledge; 1010
  • خانه‌‌ها سازد پر از حلوای تر ** حق بر او آن علم را بگشاد در
  • That which God taught to the silkworm—does any elephant know such a device?
  • آن چه حق آموخت کرم پیله را ** هیچ پیلی داند آن گون حیله را
  • Adam, created of earth, learned knowledge from God: (his) knowledge shot beams up to the Seventh Heaven.
  • آدم خاکی ز حق آموخت علم ** تا به هفتم آسمان افروخت علم‌‌
  • He (Adam) broke the name and fame (pride) of the angels, to the confusion of that one who is in doubt concerning God.
  • نام و ناموس ملک را در شکست ** کوری آن کس که در حق درشک است‌‌
  • As regards the ascetic of so many thousand years (Iblís), He (God) made a muzzle for that calf,
  • زاهد چندین هزاران ساله را ** پوز بندی ساخت آن گوساله را
  • In order that he (Adam) might not be able to drink the milk of knowledge of religious knowledge and that he might not roam around that lofty castle. 1015
  • تا نتاند شیر علم دین کشید ** تا نگردد گرد آن قصر مشید
  • The sciences of the followers of (external) sense became a muzzle, so that he (the believer in sense-perception) might not receive milk from that sublime knowledge.
  • علمهای اهل حس شد پوز بند ** تا نگیرد شیر ز آن علم بلند
  • (But) into the blood-drop (core) of the heart there fell a jewel which He (God) gave not to the seas and skies.
  • قطره‌‌ی دل را یکی گوهر فتاد ** کان به دریاها و گردونها نداد
  • How long (this regard for) form? After all, O form-worshipper, has thy reality-lacking soul not (yet) escaped from form?
  • چند صورت آخر ای صورت پرست ** جان بی‌‌معنیت از صورت نرست‌‌
  • If a human being were a man in virtue of form, Ahmad (Mohammed) and Bú Jahl would be just the same.
  • گر به صورت آدمی انسان بدی ** احمد و بو جهل خود یکسان بدی‌‌
  • The painting on the wall is like Adam: see from the (pictured) form what thing in it is wanting. 1020
  • نقش بر دیوار مثل آدم است ** بنگر از صورت چه چیز او کم است‌‌
  • The spirit is wanting in that resplendent form: go, seek that jewel rarely found!
  • جان کم است آن صورت با تاب را ** رو بجو آن گوهر کمیاب را
  • The heads of all the lions in the world were laid low when They (God) gave a hand to (bestowed favour on) the dog of the Companions (of the Cave).
  • شد سر شیران عالم جمله پست ** چون سگ اصحاب را دادند دست‌‌
  • What loss does it suffer from that abhorred shape, inasmuch as its spirit was plunged in the ocean of light?
  • چه زیان استش از آن نقش نفور ** چون که جانش غرق شد در بحر نور
  • ’Tis not in pens to describe (the outward) form: (what is written) in letters is (qualities like) “learned” and “just”;
  • وصف صورت نیست اندر خامه‌‌ها ** عالم و عادل بود در نامه‌‌ها
  • (And qualities like) “learned” and “just” are only the spiritual essence which thou wilt not find in (any) place or in front or behind. 1025
  • عالم و عادل همه معنی است بس ** کش نیابی در مکان و پیش و پس‌‌