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2
1060-1109

  • Cast away this contrivance of yours before the Beloved— though your contrivance indeed is of His contriving. 1060
  • افکن این تدبیر خود را پیش دوست ** گر چه تدبیرت هم از تدبیر اوست‏
  • That which God has raised (and that alone) has use: what He has at first sown at last grows.
  • کار آن دارد که حق افراشته ست ** آخر آن روید که اول کاشته ست‏
  • Whatever you sow, sow for His sake, inasmuch as you are the Beloved's captive, O lover.
  • هر چه کاری از برای او بکار ** چون اسیر دوستی ای دوستدار
  • Do not hang about the thievish fleshly soul and its work: whatsoever is not God's work is naught, naught.
  • گرد نفس دزد و کار او مپیچ ** هر چه آن نه کار حق هیچ است هیچ‏
  • (Sow the good seed) ere the Day of Resurrection shall appear and the night-thief be shamed before Him whose is the Kingdom,
  • پیش از آن که روز دین پیدا شود ** نزد مالک دزد شب رسوا شود
  • With the goods stolen by his contrivance and craft (still) remaining on his neck at the Day of Judgement. 1065
  • رخت دزدیده به تدبیر و فنش ** مانده روز داوری بر گردنش‏
  • Hundreds of thousands of minds may jump together (conspire) to lay a snare other than His snare;
  • صد هزاران عقل با هم بر جهند ** تا به غیر دام او دامی نهند
  • (But) they only find their snare more grievous (to themselves), (for) how can straws show any power (of resistance) against the wind?
  • دام خود را سخت‏تر یابند و بس ** کی نماید قوتی با باد خس‏
  • If you say, “What was the profit of (our created) being?” (I reply), “There is profit in your question, O contumacious one.
  • گر تو گویی فایده‏ی هستی چه بود ** در سؤالت فایده هست ای عنود
  • If this question of yours has no profit, why should we listen to it in vain and fruitlessly?
  • گر ندارد این سؤالت فایده ** چه شنویم این را عبث بی‏عایده‏
  • And if there are many profits in your question, then why, pray, is the world unprofitable? 1070
  • ور سؤالت را بسی فاییده‏هاست ** پس جهان بی‏فایده آخر چراست‏
  • And (again), if from one standpoint the world is unprofitable, from other standpoints it is advantageous.
  • ور جهان از یک جهت بی‏فایده ست ** از جهتهای دگر پر عایده ست‏
  • If your profit is no profit to me, (yet) since it is a profit to you, do not withdraw from it.”
  • فایده‏ی تو گر مرا فاییده نیست ** مر ترا چون فایده ست از وی مه ایست‏
  • The beauty of Joseph profited a (whole) world (of people), though to his brethren it was a vain superfluity.
  • حسن یوسف عالمی را فایده ** گر چه بر اخوان عبث بد زایده‏
  • The melodies of David were so dear (to the faithful), but to the interdicted (unbeliever) they were (no more than) the noise of wood.
  • لحن داودی چنان محبوب بود ** لیک بر محروم بانگ چوب بود
  • The water of the Nile was superior to the Water of Life, but to the interdicted and unbelieving it was blood. 1075
  • آب نیل از آب حیوان بد فزون ** لیک بر محروم و منکر بود خون‏
  • To the true believer martyrdom is life; to the hypocrite it is death and corruption.
  • هست بر مومن شهیدی زندگی ** بر منافق مردن است و ژندگی‏
  • Tell (me), what single blessing is there in the world, from which some group of people is not excluded?
  • چیست در عالم بگو یک نعمتی ** که نه محرومند از وی امتی‏
  • What profit have the ox and the ass in sugar? Every soul has a different food;
  • گاو و خر را فایده چه در شکر ** هست هر جان را یکی قوتی دگر
  • But if that food is accidental to it (and not according to its real nature), then admonition is the (proper) correction for it.
  • لیک گر آن قوت بر وی عارضی است ** پس نصیحت کردن او را رایضی است‏
  • As (in the case of) one who from disease has become fond of (eating) clay— though he may suppose that that (clay) is indeed his (natural) food, 1080
  • چون کسی کاو از مرض گل داشت دوست ** گر چه پندارد که آن خود قوت اوست‏
  • He has (in reality) forgotten his original food and has betaken himself to the food of disease.
  • قوت اصلی را فرامش کرده است ** روی در قوت مرض آورده است‏
  • Having given up honey, he has eaten poison; he has made the food of disease (to be his nourishment) as (though it were) fat.
  • نوش را بگذاشته سم خورده است ** قوت علت همچو چوبش کرده است‏
  • Man's original food is the Light of God: animal food is improper for him;
  • قوت اصلی بشر نور خداست ** قوت حیوانی مر او را ناسزاست‏
  • But, in consequence of disease, his mind has fallen into this (delusion), that day and night he should eat of this water and clay.
  • لیک از علت در این افتاد دل ** که خورد او روز و شب زین آب و گل‏
  • (He is) pale-faced, weak-footed, faint-hearted—where is the food of by Heaven which hath (starry) tracks? 1085
  • روی زرد و پای سست و دل سبک ** کو غذای و السما ذات الحبک‏
  • That is the food of the chosen ones of the (Divine) sovereignty; the eating thereof is (done) without throat or instrument.
  • آن غذای خاصگان دولت است ** خوردن آن بی‏گلو و آلت است‏
  • The food of the (spiritual) sun is (derived) from the light of the (celestial) Throne; (the food that belongs) to the envious and devilish is (derived) from the smoke of the (terrestrial) carpet.
  • شد غذای آفتاب از نور عرش ** مر حسود و دیو را از دود فرش‏
  • God said concerning the martyrs, they are (alive with their Lord) receiving sustenance. For that food there was neither mouth nor dish.
  • در شهیدان یرزقون فرمود حق ** آن غذا را نه دهان بد نه طبق‏
  • The heart is eating a (particular) food from every single companion; the heart is getting a (particular) excellence from every single (piece of) knowledge.
  • دل ز هر یاری غذایی می‏خورد ** دل ز هر علمی صفایی می‏برد
  • Every human being's (outer) form is like a cup; (only) the (spiritual) eye is a percipient of his (or her) reality. 1090
  • صورت هر آدمی چون کاسه‏ای است ** چشم از معنی او حساسه‏ای است‏
  • You eat (receive) something from meeting with any one, and you carry away something from conjunction with any associate.
  • از لقای هر کسی چیزی خوری ** و ز قران هر قرین چیزی بری‏
  • When planet comes into conjunction with planet, the effect appropriate to them both is assuredly produced,
  • چون ستاره با ستاره شد قرین ** لایق هر دو اثر زاید یقین‏
  • As (for example) the conjunction of man and woman brings to birth the human being, and (as) sparks arise from the conjunction of stone and iron;
  • چون قران مرد و زن زاید بشر ** وز قران سنگ و آهن شد شرر
  • And (as) from the conjunction of earth with rains (there are produced) fruits and greenery and sweet herbs;
  • و ز قران خاک با بارانها ** میوه‏ها و سبزه و ریحانها
  • And (as) from the conjunction of green things (plants and verdant spots) with man (there is produced) joy of heart and carelessness and happiness; 1095
  • و ز قران سبزه‏ها با آدمی ** دل خوشی و بی‏غمی و خرمی‏
  • And (as) from the conjunction of happiness with our souls are born our goodness and beneficence.
  • وز قران خرمی با جان ما ** می‏بزاید خوبی و احسان ما
  • Our bodies become capable of eating and drinking when our desire for recreation (in the open air) is satisfied.
  • قابل خوردن شود اجسام ما ** چون بر آید از تفرج کام ما
  • Redness of countenance is (derived) from the conjunction of blood (with the face); blood is (derived) from the beautiful rose-coloured sun.
  • سرخ رویی از قران خون بود ** خون ز خورشید خوش گلگون بود
  • Redness is the best of (all) colours, and that is (born) of the sun and is arriving (to us) from it.
  • بهترین رنگها سرخی بود ** و آن ز خورشید است و از وی می‏رسد
  • Every land that has been conjoined with Saturn has become nitrous and is not the place for sowing. 1100
  • هر زمینی کان قرین شد با زحل ** شوره گشت و کشت را نبود محل‏
  • Through concurrence power comes into action, as (in the case of) the conjunction of the Devil with hypocrites.
  • قوت اندر فعل آید ز اتفاق ** چون قران دیو با اهل نفاق‏
  • These spiritual truths without (possessing) any (worldly) pomp and grandeur, have pomp and grandeur from the Ninth Heaven.
  • این معانی راست از چرخ نهم ** بی‏همه طاق و طرم طاق و طرم‏
  • The pomp and grandeur belonging to (the world of) creation is a borrowed (adventitious) thing; the pomp and grandeur belonging to the (world of) Command is an essential thing.
  • خلق را طاق و طرم عاریت است ** امر را طاق و طرم ماهیت است‏
  • For the sake of (earthly) pomp and grandeur they endure abasement; in the hope of glory they are happy in (their) abasement.
  • از پی طاق و طرم خواری کشند ** بر امید عز در خواری خوشند
  • In the hope of a ten days' (transient) glory (full) of annoyance, they have made their necks, from anxiety, (thin) as a spindle. 1105
  • بر امید عز ده روزه‏ی خدوک ** گردن خود کرده‏اند از غم چو دوک‏
  • How do not they come to this place where I am?—for in this (spiritual) glory I am the shining Sun.
  • چون نمی‏آیند اینجا که منم ** کاندر این عز آفتاب روشنم‏
  • The rising-place of the sun is the pitch-coloured tower (of heaven), (but) my Sun is beyond (all) rising-places.
  • مشرق خورشید برج قیرگون ** آفتاب ما ز مشرقها برون‏
  • His “rising-place” (is only) in relation to His motes: His essence neither rose nor set.
  • مشرق او نسبت ذرات او ** نه بر آمد نه فرو شد ذات او
  • I who am left behind (surpassed in eminence) by His motes am (nevertheless) in both worlds a sun without shadow.
  • ما که واپس ماند ذرات وی‏ایم ** در دو عالم آفتابی بی‏فی‏ایم‏