English    Türkçe    فارسی   

3
1361-1410

  • He that loves God's making is glorious; he that loves what He hath made is an unbeliever.
  • عاشق صنع خدا با فر بود ** عاشق مصنوع او کافر بود
  • Reconciliation of these two Traditions: “To be satisfied with infidelity is an act of infidelity,” and “If any one is not satisfied with My ordainment, let him seek a lord other than Me.”
  • توفیق میان این دو حدیث کی الرضا بالکفر کفر و حدیث دیگر من لم یرض بقضایی فلیطلب ربا سوای
  • Yesterday an inquirer put a question to me, because he was fond of disputation.
  • دی سالی کرد سایل مر مرا ** زانک عاشق بود او بر ماجرا
  • He said, “This Prophet uttered the deep saying, ‘To be satisfied with infidelity is an act of infidelity’; his words are (conclusive like) a seal.
  • گفت نکته‌ی الرضا بالکفر کفر ** این پیمبر گفت و گفت اوست مهر
  • Again, he said that the Moslem must be satisfied (acquiesce) in every ordainment, must be satisfied.
  • باز فرمود او که اندر هر قضا ** مر مسلمان را رضا باید رضا
  • Is not infidelity and hypocrisy the ordainment of God? If I become satisfied with this (infidelity), ’twill be opposition (disobedience to God), 1365
  • نه قضای حق بود کفر و نفاق ** گر بدین راضی شوم باشد شقاق
  • And if I am not satisfied, that too will be detrimental: between (these two alternatives), then, what means (of escape) is there for me?”
  • ور نیم راضی بود آن هم زیان ** پس چه چاره باشدم اندر میان
  • I said to him, “This infidelity is the thing ordained, it is not the ordainment; this infidelity is truly the effects of the ordainment.
  • گفتمش این کفر مقضی نه قضاست ** هست آثار قضا این کفر راست
  • Therefore know (distinguish), sire, the ordainment from the thing ordained, so that thy difficulty may be removed at once.
  • پس قضا را خواجه از مقضی بدان ** تا شکالت دفع گردد در زمان
  • I acquiesce in infidelity in that respect that it is the ordainment (of God), not in this respect that it is our contentiousness and wickedness.
  • راضیم در کفر زان رو که قضاست ** نه ازین رو که نزاع و خبث ماست
  • In respect of the ordainment, infidelity indeed is not infidelity. Do not call God ‘infidel,’ do not stand here. 1370
  • کفر از روی قضا خود کفر نیست ** حق را کافر مخوان اینجا مه‌ایست
  • Infidelity is ignorance, and the ordainment of infidelity is knowledge: how, pray, should hilm (forbearance) and khilm (anger) both be one (and the same)?
  • کفر جهلست و قضای کفر علم ** هر دو کی یک باشد آخر حلم و خلم
  • The ugliness of the script is not the ugliness of the artist; nay, ’tis an exhibition of the ugly by him.
  • زشتی خط زشتی نقاش نیست ** بلک از وی زشت را بنمودنیست
  • The power (skill) of the artist is that he can make both the ugly and the beautiful.”
  • قوت نقاش باشد آنک او ** هم تواند زشت کردن هم نکو
  • If I develop the investigation of this (subject) methodically, so that question and answer become lengthy,
  • گر کشانم بحث این را من بساز ** تا سال و تا جواب آید دراز
  • The savour of Love's mystery will go from me, the form of piety will be deformed. 1375
  • ذوق نکته‌ی عشق از من می‌رود ** نقش خدمت نقش دیگر می‌شود
  • A parable illustrating the fact that (mystical) bewilderment prevents investigation and consideration.
  • مثل در بیان آنک حیرت مانع بحث و فکرتست
  • A certain man, whose hair was of two colours, came in haste to a highly esteemed barber.
  • آن یکی مرد دومو آمد شتاب ** پیش یک آیینه دار مستطاب
  • He said, “Remove the hoariness from my beard, for I have chosen a new bride, O young man.”
  • گفت از ریشم سپیدی کن جدا ** که عروس نو گزیدم ای فتی
  • He cut off his beard and laid the whole of it before him, and said, “Do thou pick out (the white hairs), for it happens that I have some important business.”
  • ریش او ببرید و کل پیشش نهاد ** گفت تو بگزین مرا کاری فتاد
  • That “pick (them) out” is dialectic, for religious emotion has no care for these things (hair-splitting disputes).
  • این سال وآن جوابست آن گزین ** که سر اینها ندارد درد دین
  • A certain man slapped Zayd on the neck; he (Zayd) at once rushed at him with warlike purpose. 1380
  • آن یکی زد سیلیی مر زید را ** حمله کرد او هم برای کید را
  • The assailant said, “I will ask thee a question, so answer me (first) and then strike me.
  • گفت سیلی‌زن سالت می‌کنم ** پس جوابم گوی وانگه می‌زنم
  • I struck the nape of thy neck, and there was the sound of a slap: at this point I have a question (to ask thee) in concord:
  • بر قفای تو زدم آمد طراق ** یک سالی دارم اینجا در وفاق
  • Was this sound caused by my hand or by the nape of thy neck, O pride of the noble?”
  • این طراق از دست من بودست یا ** از قفاگاه تو ای فخر کیا
  • He (Zayd) said, “On account of the pain I have no leisure to stop (occupy myself) in this reflection and consideration.
  • گفت از درد این فراغت نیستم ** که درین فکر و تفکر بیستم
  • Do thou, who art without pain, ponder on this; he that feels the pain has no such thought. Take heed!” 1385
  • تو که بی‌دردی همی اندیش این ** نیست صاحب‌درد را این فکر هین
  • Story.
  • حکایت
  • Amongst the Companions (of the Prophet) there was scarcely any one that knew the Qur’án by heart, though their souls had a great desire (to commit it to memory),
  • در صحابه کم بدی حافظ کسی ** گرچه شوقی بود جانشان را بسی
  • Because, inasmuch as its kernel had filled (them) and had reached maturity, the rinds became very thin and burst.
  • زانک چون مغزش در آگند و رسید ** پوستها شد بس رقیق و واکفید
  • Similarly, the shells of the walnut and the pistachio-nut and the almond— when the kernel has filled them, the rind decreases.
  • قشر جوز و فستق و بادام هم ** مغز چون آگندشان شد پوست کم
  • (When) the kernel, knowledge, increases, its rind decreases (and vanishes), because the lover is consumed by his beloved.
  • مغز علم افزود کم شد پوستش ** زانک عاشق را بسوزد دوستش
  • Since the quality of being sought is the opposite of seeking, the Revelation and the flashing of the (Divine) Light consume the prophet with burning. 1390
  • وصف مطلوبی چو ضد طالبیست ** وحی و برق نور سوزنده‌ی نبیست
  • When the Attributes of the Eternal have shone forth, then the mantle of temporality is burned.
  • چون تجلی کرد اوصاف قدیم ** پس بسوزد وصف حادث را گلیم
  • Every one that knew a quarter of the Qur’án by heart was hearing from the Companions (the words), “Great is he amongst us.”
  • ربع قرآن هر که را محفوظ بود ** جل فینا از صحابه می‌شنود
  • To combine the (outward) form with such a deep (inner) meaning is not possible, except on the part of a mighty (spiritual) king.
  • جمع صورت با چنین معنی ژرف ** نیست ممکن جز ز سلطانی شگرف
  • In such (mystical) intoxication (as his) the observance of due respect (to the letter of the Qur’án) will not be there at all; or if it be, ’tis a wonder.
  • در چنین مستی مراعات ادب ** خود نباشد ور بود باشد عجب
  • To observe humility in (the state of spiritual) independence is to combine two opposites, like “round” and “long.” 1395
  • اندر استغنا مراعات نیاز ** جمع ضدینست چون گرد و دراز
  • Truly the staff is loved by the blind; the (inwardly) blind man himself is a coffer (full) of the Qur’án.
  • خود عصا معشوق عمیان می‌بود ** کور خود صندوق قرآن می‌بود
  • He (a certain one) said, “In sooth the blind are coffers full of the words of the Qur’án and commemoration (of God) and warning.”
  • گفت کوران خود صنادیقند پر ** از حروف مصحف و ذکر و نذر
  • Again, a coffer full of the Qur’án is better (than one that is empty), because, (if) a chest be empty, 'tis bad.
  • باز صندوقی پر از قرآن به است ** زانک صندوقی بود خالی بدست
  • Yet again, the coffer that is empty of (any) load is better than the coffer that is full of mice and snakes.
  • باز صندوقی که خالی شد ز بار ** به ز صندوقی که پر موشست و مار
  • The sum (of the matter is this): when a man has attained to union, the go between becomes worthless to him. 1400
  • حاصل اندر وصل چون افتاد مرد ** گشت دلاله به پیش مرد سرد
  • Since you have reached the object of your search, O elegant one, the search for knowledge has now become evil.
  • چون به مطلوبت رسیدی ای ملیح ** شد طلب کاری علم اکنون قبیح
  • Since you have mounted to the roofs of Heaven, it would be futile to seek a ladder.
  • چون شدی بر بامهای آسمان ** سرد باشد جست وجوی نردبان
  • After (having attained to) felicity, the way (that leads) to felicity is worthless except for the sake of helping and teaching others.
  • جز برای یاری و تعلیم غیر ** سرد باشد راه خیر از بعد خیر
  • The shining mirror, which has become clear and perfect— ’twould be folly to apply a burnisher (to it).
  • آینه‌ی روشن که شد صاف و ملی ** جهل باشد بر نهادن صیقلی
  • Seated happily beside the Sultan (and) in favour (with him) —’twould be disgraceful to seek letter and messenger. 1405
  • پیش سلطان خوش نشسته در قبول ** زشت باشد جستن نامه و رسول
  • Story of a lover's being engrossed in reading and perusing a love-letter in the presence of his beloved, and how the beloved was displeased thereat. It is shameful to seek the proof in the presence of that which is proved, and blameworthy to occupy one's self with knowledge after having attained to that which is known.
  • داستان مشغول شدن عاشقی به عشق‌نامه خواندن و مطالعه کردن عشق‌نامه درحضور معشوق خویش و معشوق آن را ناپسند داشتن کی طلب الدلیل عند حضور المدلول قبیح والاشتغال بالعلم بعد الوصول الی المعلوم مذموم
  • A certain man, (when) his beloved let (him) sit beside her, produced a letter and read it to her.
  • آن یکی را یار پیش خود نشاند ** نامه بیرون کرد و پیش یار خواند
  • In the letter were verses and praise and laud, lamentation and wretchedness and many humble entreaties.
  • بیتها در نامه و مدح و ثنا ** زاری و مسکینی و بس لابه‌ها
  • The beloved said, “If this is for my sake, (to read) this at the time of (our) meeting is to waste one's life.
  • گفت معشوق این اگر بهر منست ** گاه وصل این عمر ضایع کردنست
  • I am here beside thee, and thou reading a letter! This, at any rate, is not the mark of (true) lovers.”
  • من به پیشت حاضر و تو نامه خوان ** نیست این باری نشان عاشقان
  • He replied, “Thou art present here, but I am not gaining my pleasure well (completely). 1410
  • گفت اینجا حاضری اما ولیک ** من نمی‌یایم نصیب خویش نیک