English    Türkçe    فارسی   

3
1474-1523

  • These and a hundred times as many miracles are (vouchsafed) to him; the light of his countenance is (both) transcendent and immanent—
  • این و صد چندین مرورا معجزات ** نور رویش بی جهان و در جهات

  • Notwithstanding all (this) majesty, God must have made his livelihood to be bound up with seeking and endeavour. 1475
  • با همه تمکین خدا روزی او ** کرده باشد بسته اندر جست و جو

  • Without weaving coats of mail and (without) some trouble (on his part), his livelihood is not coming (to him), notwithstanding all his victoriousness.
  • بی زره‌بافی و رنجی روزیش ** می‌نیاید با همه پیروزیش

  • (Yet) a God-forsaken abandoned one like this, a low scoundrel and outcast from Heaven,
  • این چنین مخذول واپس مانده‌ای ** خانه کنده دون و گردون‌رانده‌ای

  • A backslider of this sort, desires, without trading, at once to fill his skirt (pocket) with gain!
  • این چنین مدبر همی خواهد که زود ** بی تجارت پر کند دامن ز سود

  • Such a crazy fellow has come forward, saying, ‘I will climb up to the sky without a ladder.’”
  • این چنین گیجی بیامد در میان ** که بر آیم بر فلک بی نردبان

  • This one would say to him derisively, “Go and receive (it), for your daily portion has arrived and the messenger has come with the good news”; 1480
  • این همی‌گفتش بتسخر رو بگیر ** که رسیدت روزی و آمد بشیر

  • And that one would laugh, (saying), “Give us too (a share) of what you get as a gift, O headman of the village.”
  • و آن همی خندید ما را هم بده ** زانچ یابی هدیه‌ای سالار ده

  • (But) he was not diminishing his prayers and wheedling entreaties because of this abuse and ridicule from the people,
  • او ازین تشنیع مردم وین فسوس ** کم نمی‌کرد از دعا و چاپلوس

  • So that he became well-known and celebrated in the town as one who seeks (to obtain) cheese from an empty wallet.
  • تا که شد در شهر معروف و شهیر ** کو ز انبان تهی جوید پنیر

  • That beggar became a proverb for foolishness, (but) he would not desist from this petitioning.
  • شد مثل در خام‌طبعی آن گدا ** او ازین خواهش نمی‌آمد جدا

  • How a cow ran into the house of him that was praying importunately. The Prophet, may God bless him and grant him peace, has said, “God loves them that are importunate in prayer,” because the actual asking (of anything) from God most High and the importunity (itself) is better for the petitioner than the thing which he is asking of Him.
  • دویدن گاو در خانه‌ی آن دعا کننده بالحاح قال النبی صلی الله علیه وسلم ان الله یحب الملحین فی الدعا زیرا عین خواست از حق تعالی و الحاح خواهنده را به است از آنچ می‌خواهد آن را ازو

  • Until suddenly one day, (when) he was uttering this prayer with moaning and sighs at morningtide, 1485
  • تا که روزی ناگهان در چاشتگاه ** این دعا می‌کرد با زاری و آه

  • Suddenly a cow ran into his house; she butted with her horns and broke the bolt and key.
  • ناگهان در خانه‌اش گاوی دوید ** شاخ زد بشکست دربند و کلید

  • The bold cow jumped into the house; the man sprang forward and bound her legs.
  • گاو گستاخ اندر آن خانه بجست ** مرد در جست و قوایمهاش بست

  • Then he at once cut the throat of the cow without pause, without consideration, and without mercy.
  • پس گلوی گاو ببرید آن زمان ** بی توقف بی تامل بی امان

  • After he had cut off her head, he went to the butcher, in order that he might quickly rip off her hide forthwith.
  • چون سرش ببرید شد سوی قصاب ** تا اهابش بر کند در دم شتاب

  • The Poet's excusing himself and asking help.
  • عذر گفتن نظم کننده و مدد خواستن

  • O Thou that makest demands within (me), like the embryo— since Thou art making a demand, make easy 1490
  • ای تقاضاگر درون همچون جنین ** چون تقاضا می‌کنی اتمام این

  • The fulfilment of this (task), show the way, give aidance, or (else) relinquish the demand and do not lay (the burden) upon me!
  • سهل گردان ره نما توفیق ده ** یا تقاضا را بهل بر ما منه

  • Since Thou art demanding gold from an insolvent, give him gold in secret, O rich King!
  • چون ز مفلس زر تقاضا می‌کنی ** زر ببخشش در سر ای شاه غنی

  • Without Thee, how should poesy and rhyme dare to come into sight at eve or morn?
  • بی تو نظم و قافیه شام و سحر ** زهره کی دارد که آید در نظر

  • Poesy and homonymy and rhymes, O Knowing One, are the slaves of Thy Command from fear and dread,
  • نظم و تجنیس و قوافی ای علیم ** بنده‌ی امر توند از ترس و بیم

  • Inasmuch as Thou hast made everything a glorifier (of Thee) —the undiscerning entity and the discerning (alike). 1495
  • چون مسبح کرده‌ای هر چیز را ** ذات بی تمییز و با تمییز را

  • Each glorifies (Thee) in a different fashion, and that one is unaware of the state of this one.
  • هر یکی تسبیح بر نوعی دگر ** گوید و از حال آن این بی‌خبر

  • Man disbelieves in the glorification uttered by inanimate things, but those inanimate things are masters in (performing) worship.
  • آدمی منکر ز تسبیح جماد ** و آن جماد اندر عبادت اوستاد

  • Nay, the two-and-seventy sects, every one, are unaware of (the real state of) each other and in a (great) doubt.
  • بلک هفتاد و دو ملت هر یکی ** بی‌خبر از یکدگر واندر شکی

  • Since two speakers have no knowledge of each other's state, how will (it) be (with) wall and door?
  • چون دو ناطق را ز حال همدگر ** نیست آگه چون بود دیوار و در

  • Since I am heedless of the glorification uttered by one who speaks, how should my heart know the glorification performed by that which is mute? 1500
  • چون من از تسبیح ناطق غافلم ** چون بداند سبحه‌ی صامت دلم

  • The Sunní is unaware of the Jabrí's (mode of) glorification; the Jabrí is unaffected by the Sunní's (mode of) glorification.
  • هست سنی را یکی تسبیح خاص ** هست جبری را ضد آن در مناص

  • The Sunní has a particular (mode of) glorification; the Jabrí has the opposite thereof in (taking) refuge (with God).
  • سنی از تسبیح جبری بی‌خبر ** جبری از تسبیح سنی بی اثر

  • This one (the Jabrí) says, “He (the Sunní) is astray and lost,” (being) unaware of his (real) state and of the (Divine) command, “Arise (and preach)!”
  • این همی‌گوید که آن ضالست و گم ** بی‌خبر از حال او وز امر قم

  • And that one (the Sunní) says, “What awareness has this one (the Jabrí)?” God, by fore-ordainment, hath cast them into strife.
  • و آن همی گوید که این را چه خبر ** جنگشان افکند یزدان از قدر

  • He maketh manifest the real nature of each, He displays the congener by (contrast with) the uncongenial. 1505
  • گوهر هر یک هویدا می‌کند ** جنس از ناجنس پیدا می‌کند

  • Every one knows (can distinguish) mercy from vengeance, whether he be wise or ignorant or vile,
  • قهر را از لطف داند هر کسی ** خواه دانا خواه نادان یا خسی

  • But a mercy that has become hidden in vengeance, or a vengeance that has sunk into the heart of mercy,
  • لیک لطفی قهر در پنهان شده ** یا که قهری در دل لطف آمده

  • No one knows except the divine (deified) man in whose heart is a spiritual touchstone.
  • کم کسی داند مگر ربانیی ** کش بود در دل محک جانیی

  • The rest hold (only) an opinion of these two (qualities): they fly to their nest with a single wing.
  • باقیان زین دو گمانی می‌برند ** سوی لانه‌ی خود به یک پر می‌پرند

  • Explaining that Knowledge has two wings, and Opinion (only) one: “Opinion is defective and curtailed in flight”; and a comparison illustrating opinion and certainty in knowledge.
  • بیان آنک علم را دو پرست و گمان را یک پرست ناقص آمد ظن به پرواز ابترست مثال ظن و یقین در علم

  • Knowledge has two wings, Opinion one wing: Opinion is defective and curtailed in flight. 1510
  • علم را دو پر گمان را یک پرست ** ناقص آمد ظن به پرواز ابترست

  • The one-winged bird soon falls headlong; then again it flies up some two paces or (a little) more.
  • مرغ یک‌پر زود افتد سرنگون ** باز بر پرد دو گامی یا فزون

  • The bird, Opinion, falling and rising, goes on with one wing in hope of (reaching) the nest.
  • افت خیزان می‌رود مرغ گمان ** با یکی پر بر امید آشیان

  • (But) when he has been delivered from Opinion, Knowledge shows its face to him: that one-winged bird becomes two-winged and spreads his wings.
  • چون ز ظن وا رست علمش رو نمود ** شد دو پر آن مرغ یک‌پر پر گشود

  • After that, he walks erect and straight, not falling flat on his face or ailing.
  • بعد از آن یمشی سویا مستقیم ** نه علی وجهه مکبا او سقیم

  • He flies aloft with two wings, like Gabriel, without opinion and without peradventure and without disputation. 1515
  • با دو پر بر می‌پرد چون جبرئیل ** بی گمان و بی مگر بی قال و قیل

  • If all the world should say to him, “You are on the Way of God and (are following) the right religion,”
  • گر همه عالم بگویندش توی ** بر ره یزدان و دین مستوی

  • He will not be made hotter by their words: his lonely soul will not mate with them;
  • او نگردد گرم‌تر از گفتشان ** جان طاق او نگردد جفتشان

  • And if they all should say to him, “You are astray: you think (you are) a mountain, and (in reality) you are a blade of straw,”
  • ور همه گویند او را گم‌رهی ** کوه پنداری و تو برگ کهی

  • He will not fall into opinion (doubt) because of their taunts, he will not be grieved by their departure (estrangement from him).
  • او نیفتد در گمان از طعنشان ** او نگردد دردمند از ظعنشان

  • Nay, if seas and mountains should come to speech and should say to him, “You are wedded to perdition,” 1520
  • بلک گر دریا و کوه آید بگفت ** گویدش با گم‌رهی گشتی تو جفت

  • Not the least jot will he fall into phantasy or sickness on account of the taunts of the scoffers.
  • هیچ یک ذره نیفتد در خیال ** یا به طعن طاعنان رنجورحال

  • Parable of a man's being made (spiritually) ill by vain conceit of the veneration in which he is held by the people and of the supplication addressed to him by those seeking his favour; and the (following) story of the Teacher.
  • مثال رنجور شدن آدمی بوهم تعظیم خلق و رغبت مشتریان بوی و حکایت معلم

  • The boys in a certain school suffered at the hands of their master from weariness and toil.
  • کودکان مکتبی از اوستاد ** رنج دیدند از ملال و اجتهاد

  • They consulted about (the means of) stopping (his) work, so that the teacher should be reduced to the necessity (of letting them go),
  • مشورت کردند در تعویق کار ** تا معلم در فتد در اضطرار