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3
2107-2156

  • Hundreds of thousands of animals drink of it; from outside also the clouds take it (its water) away;
  • صد هزاران جانور زو می‌خورند ** ابرها هم از برونش می‌برند
  • (But) again the sea draws (into itself) those compensations— whence (they come) is known to the righteous.
  • باز دریا آن عوضها می‌کشد ** از کجا دانند اصحاب رشد
  • We began the stories in haste; in this Book (the Mathnawí) they are left without (being brought to) the (final) issue.
  • قصه‌ها آغاز کردیم از شتاب ** ماند بی مخلص درون این کتاب
  • O Light of God, noble Husámu’ddín, a king whose like the sky and the elements have never brought to birth, 2110
  • ای ضیاء الحق حسام الدین راد ** که فلک و ارکان چو تو شاهی نزاد
  • Seldom hast thou come into (the world of) soul and heart, O thou at whose advent heart and soul are abashed.
  • تو بنادر آمدی در جان و دل ** ای دل و جان از قدوم تو خجل
  • How oft have I praised the people of the past! Of necessity, thou wert (the object of) my quest in (praising) them.
  • چند کردم مدح قوم ما مضی ** قصد من زانها تو بودی ز اقتضا
  • Verily the invocation knows its own house: attach the praise to the name of whomsoever you will.
  • خانه‌ی خود را شناسد خود دعا ** تو بنام هر که خواهی کن ثنا
  • God hath set down these tales and parables for the purpose of concealing (the true nature of) the praise from the unworthy.
  • بهر کتمان مدیح از نا محل ** حق نهادست این حکایات و مثل
  • Even if that praise is abashed before thee, yet God accepts the (utmost) exertion of one that has little (to give). 2115
  • گر چه آن مدح از تو هم آمد خجل ** لیک بپذیرد خدا جهد المقل
  • God accepts a crust (of bread) and absolves (the giver), for from the eyes of a blind man two drops (of light) are enough.
  • حق پذیرد کسره‌ای دارد معاف ** کز دو دیده‌ی کور دو قطره کفاف
  • Birds and fishes know the (real meaning of) the ambiguous style in which I have praised compendiously this person of goodly name,
  • مرغ و ماهی داند آن ابهام را ** که ستودم مجمل این خوش‌نام را
  • To the end that the sighs of the envious may not blow upon him, and that he (the envier) may not bite the (false) idea of him (Husámu’ddín) with the teeth (of malice).
  • تا برو آه حسودان کم وزد ** تا خیالش را به دندان کم گزد
  • Where should the envious man find even the idea of him? When did a parrot rest in the abode of a mouse?
  • خود خیالش را کجا یابد حسود ** در وثاق موش طوطی کی غنود
  • That idea of him (Husámu’ddín) arises (in the mind of the envious man) from cunning practice (on his part): it is the hair of his eyebrow, not the new moon. 2120
  • آن خیال او بود از احتیال ** موی ابروی ویست آن نه هلال
  • I sing thy praise outside of the five (senses) and the seven (heavens). Now write “Daqúqí went forward.”
  • مدح تو گویم برون از پنج و هفت ** بر نویس اکنون دقوقی پیش رفت
  • How Daqúqí went forward to lead that company (in prayer).
  • پیش رفتن دقوقی به امامت آن قوم
  • In the salutations and benedictions addressed to the righteous (saints) praise of all the prophets is blended.
  • در تحیات و سلام الصالحین ** مدح جمله‌ی انبیا آمد عجین
  • The praises are all commingled (and united): the jugs are poured into one basin.
  • مدحها شد جملگی آمیخته ** کوزه‌ها در یک لگن در ریخته
  • Inasmuch as the object of praise Himself is not more than One, from this point of view (all) religions are but one religion.
  • زانک خود ممدوح جز یک بیش نیست ** کیشها زین روی جز یک کیش نیست
  • Know that every praise goes (belongs) to the Light of God and is (only) lent to (created) forms and persons. 2125
  • دان که هر مدحی بنور حق رود ** بر صور و اشخاص عاریت بود
  • How should folk praise (any one) except Him who (alone) has the right (to be praised)?—but they go astray on (the ground of) a vain fancy.
  • مدحها جز مستحق را کی کنند ** لیک بر پنداشت گم‌ره می‌شوند
  • The Light of God in relation to phenomena is as a light shining upon a wall—the wall is a link (focus) for these splendours:
  • همچو نوری تافته بر حایطی ** حایط آن انوار را چون رابطی
  • Necessarily, when the reflexion moved towards its source, he who had gone astray lost the moon and ceased from praise;
  • لاجرم چون سایه سوی اصل راند ** ضال مه گم کرد و ز استایش بماند
  • Or (again) a reflexion of the moon appeared from a well, and he (the misguided one) put his head into the well and was praising that same (reflexion):
  • یا ز چاهی عکس ماهی وا نمود ** سر بچه در کرد و آن را می‌ستود
  • In truth he is a praiser of the moon, although his ignorance has turned its face towards its (the moon's) reflexion. 2130
  • در حقیقت مادح ماهست او ** گرچه جهل او بعکسش کرد رو
  • His praise belongs to the moon, not to that reflexion, (but) that (praise) becomes infidelity when the matter is misapprehended;
  • مدح او مه‌راست نه آن عکس را ** کفر شد آن چون غلط شد ماجرا
  • For that bold man was led astray by (his) perdition: the moon was above, while he fancied it was below.
  • کز شقاوت گشت گم‌ره آن دلیر ** مه به بالا بود و او پنداشت زیر
  • The people are distracted by these idols (objects of desire), and (afterwards) they repent of the lust which they have indulged,
  • زین بتان خلقان پریشان می‌شوند ** شهوت رانده پشیمان می‌شوند
  • Because he (such a one) has indulged his lust with a phantom and has remained farther away from the Reality (than he was before).
  • زآنک شهوت با خیالی رانده است ** وز حقیقت دورتر وا مانده است
  • Your desire for a phantom is like a wing, so that by means of that wing he (the seeker) may ascend to the Reality. 2135
  • با خیالی میل تو چون پر بود ** تا بدان پر بر حقیقت بر شود
  • When you have indulged a lust, your wing drops off; you become lame, and that phantom flees from you.
  • چون براندی شهوتی پرت بریخت ** لنگ گشتی و آن خیال از تو گریخت
  • Preserve the wing and do not indulge such lust, to the end that the wing of desire may bear you to Paradise.
  • پر نگه دار و چنین شهوت مران ** تا پر میلت برد سوی جنان
  • The people fancy they are enjoying themselves: they are (really) tearing out their wings for the sake of a phantom.
  • خلق پندارند عشرت می‌کنند ** بر خیالی پر خود بر می‌کنند
  • I have become a debtor for (I owe) the explanation of this topic. Give me time, I am destitute; on that account I keep silence.
  • وام‌دار شرح این نکته شدم ** مهلتم ده معسرم زان تن زدم
  • How the company followed the leadership of Daqúqí.
  • اقتدا کردن قوم از پس دقوقی
  • Daqúqí advanced to perform the prayer: the company were (as) the satin robe and he (as) the embroidered border. 2140
  • پیش در شد آن دقوقی در نماز ** قوم همچون اطلس آمد او طراز
  • Those (spiritual) kings followed his leadership, (standing) in a row behind that renowned exemplar.
  • اقتدا کردند آن شاهان قطار ** در پی آن مقتدای نامدار
  • When they pronounced the takbírs, they went forth from this world, like a sacrifice.
  • چونک با تکبیرها مقرون شدند ** همچو قربان از جهان بیرون شدند
  • O Imám, the (real) meaning of the takbír is this: “We have become a sacrifice, O God, before Thee.”
  • معنی تکبیر اینست ای امام ** کای خدا پیش تو ما قربان شدیم
  • At the moment of slaughtering (the victim) you say Alláh akbar: even so (do) in slaughtering the fleshly soul which ought to be killed.
  • وقت ذبح الله اکبر می‌کنی ** همچنین در ذبح نفس کشتنی
  • The body is like Ismá‘íl (Ishmael), and the spirit like Abraham: the spirit has pronounced the takbír over the noble body. 2145
  • تن چو اسمعیل و جان همچون خلیل ** کرد جان تکبیر بر جسم نبیل
  • By lusts and desires the body was (merely) killed, (but) by (the words) bismilláh (uttered) in the ritual prayer it was sacrificed.
  • گشت کشته تن ز شهوتها و آز ** شد به بسم الله بسمل در نماز
  • Whilst performing the prayer (they were) drawn up in ranks before God, as at the Resurrection, and engaged in self-examination and orisons,
  • چون قیامت پیش حق صفها زده ** در حساب و در مناجات آمده
  • Standing in God's presence and shedding tears, like one who rises erect on (the Day of) rising from the dead.
  • ایستاده پیش یزدان اشک‌ریز ** بر مثال راست‌خیز رستخیز
  • (On that Day) God will say, “What hast thou produced for Me during this term of respite which I gave thee?
  • حق همی‌گوید چه آوردی مرا ** اندرین مهلت که دادم من ترا
  • In what (work) hast thou brought thy life to its end? In what hast thou consumed thy food and strength? 2150
  • عمر خود را در چه پایان برده‌ای ** قوت و قوت در چه فانی کرده‌ای
  • Where hast thou dimmed the lustre of thine eye? Where hast thou dissipated thy five senses?
  • گوهر دیده کجا فرسوده‌ای ** پنج حس را در کجا پالوده‌ای
  • Thou hast expended eyes and ears and intellect and the pure celestial substances: what hast thou purchased from the earth?
  • چشم و هوش و گوش و گوهرهای عرش ** خرج کردی چه خریدی تو ز فرش
  • I gave thee hands and feet as spade and mattock (for tilling the soil of good works). When did those become (existent) of themselves?”
  • دست و پا دادمت چون بیل و کلند ** من ببخشیدم ز خود آن کی شدند
  • Even so hundreds of thousands of such sorrowful messages come from the Lord.
  • همچنین پیغامهای دردگین ** صد هزاران آید از حضرت چنین
  • At the time of standing (in prayer) these words return (from God to the worshipper), and from shame he is bent double in the genuflexion. 2155
  • در قیام این کفتها دارد رجوع ** وز خجالت شد دوتا او در رکوع
  • From shame the power of standing remains not, and from abashment he recites a litany of glorification while his knees are bowed.
  • قوت استادن از خجلت نماند ** در رکوع از شرم تسبیحی بخواند