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3
3379-3428

  • ’Tis the qualms of death, not indigestion: how should vomiting avail thee, O foolish ill-fortuned man?
  • شورش مرگست نه هیضه‌ی طعام ** قی چه سودت دارد ای بدبخت خام
  • Four persons carried him to his house: he was rubbing (one) leg on the back of (the other) leg. 3380
  • چار کس بردند تا سوی وثاق ** ساق می‌مالید او بر پشت ساق
  • (If) you hearken not to the counsel of (a) Moses and show disrespect, you dash yourself against a sword of steel.
  • پند موسی نشنوی شوخی کنی ** خویشتن بر تیغ پولادی زنی
  • The sword feels no shame (to restrain it) from (taking) your life: this is your own (fault), O brother, your own (fault).
  • شرم ناید تیغ را از جان تو ** آن تست این ای برادر آن تو
  • How Moses prayed for that person, that he might depart from the world (die) in the Faith.
  • دعاکردن موسی آن شخص را تا بایمان رود از دنیا
  • At dawn Moses began (his) orison, saying, “O God, do not take the Faith from him, do not carry it away!
  • موسی آمد در مناجات آن سحر ** کای خدا ایمان ازو مستان مبر
  • Act in royal fashion, forgive him, for he has erred and behaved with impudence and transgressed exceedingly.
  • پادشاهی کن برو بخشا که او ** سهو کرد و خیره‌رویی و غلو
  • I said to him, ‘This knowledge is not meet for thee,’ (but) he deemed my words a thwarting (of his desire) and vain.” 3385
  • گفتمش این علم نه درخورد تست ** دفع پندارید گفتم را و سست
  • That one lays hands on the dragon (and that one alone) whose hand makes the rod a dragon.
  • دست را بر اژدها آنکس زند ** که عصا را دستش اژدرها کند
  • To learn the secret of the Unseen is fitting for him (alone) who can seal his lips (and refrain) from speech.
  • سر غیب آن را سزد آموختن ** که ز گفتن لب تواند دوختن
  • None but the water-fowl is proper for the sea. Understand (this)—and God best knoweth the right course.
  • درخور دریا نشد جز مرغ آب ** فهم کن والله اعلم بالصواب
  • “He (the obstinate man) went into the sea, and he was not a water-fowl: he sank. Take his hand (succour him), O Loving One!”
  • او به دریا رفت و مرغ‌آبی نبود ** گشت غرقه دست گیرش ای ودود
  • How God most High answered favourably the prayer of Moses, on whom be peace.
  • اجابت کردن حق تعالی دعای موسی را علیه السلام
  • He (God) said, “Yes, I bestow the Faith upon him, and if thou wish I will bring him to life at this moment; 3390
  • گفت بخشیدم بدو ایمان نعم ** ور تو خواهی این زمان زنده‌ش کنم
  • Nay, I will at this moment bring to life all the dead in the earth for thy sake.”
  • بلک جمله مردگان خاک را ** این زمان زنده کنم بهر ترا
  • Moses said, “This is the world of dying: raise (them to) that (other) world, for that place is resplendent.
  • گفت موسی این جهان مردنست ** آن جهان انگیز کانجا روشنست
  • Inasmuch as this abode of mortality is not the world of (real) Being, the return to a borrowed (impermanent) thing is not much gain.
  • این فناجا چون جهان بود نیست ** بازگشت عاریت بس سود نیست
  • Strew a gift of mercy upon them even now in the secret chamber of assembled in Our presence.”
  • رحمتی افشان بر ایشان هم کنون ** در نهان‌خانه‌ی لدینا محضرون
  • (I have related this story) that you may know that loss of the body and of wealth is gain to the spirit and delivers it from bane. 3395
  • تابدانی که زیان جسم و مال ** سود جان باشد رهاند از وبال
  • Therefore be a purchaser of (ascetic) discipline with (all) your soul: you will save your soul when you have given up your body to service (of God).
  • پس ریاضت را به جان شو مشتری ** چون سپردی تن به خدمت جان بری
  • And if the discipline come to you without free choice (on your part), bow your head (in resignation) and give thanks, O successful one.
  • ور ریاضت آیدت بی اختیار ** سر بنه شکرانه ده ای کامیار
  • Since God has given you that discipline, render thanks: you have not done (it); He has drawn you (to it) by the command, “Be!”
  • چون حقت داد آن ریاضت شکر کن ** تو نکردی او کشیدت ز امر کن
  • Story of the woman whose children never lived (long), and how, when she made lamentation (to God), the answer came—“That is instead of thy (unpractised) ascetic discipline and is for thee in lieu of the self-mortification of those who mortify themselves.”
  • حکایت آن زنی کی فرزندش نمی‌زیست بنالید جواب آمد کی آن عوض ریاضت تست و به جای جهاد مجاهدانست ترا
  • That woman used to bear a son every year, (but) he never lived more than six months;
  • آن زنی هر سال زاییدی پسر ** بیش از شش مه نبودی عمرور
  • Either (in) three months or four months he would perish. The woman made lamentation, crying, “Alas, O God, 3400
  • یاسه مه یا چار مه گشتی تباه ** ناله کرد آن زن که افغان ای اله
  • For nine months I have the burden (of pregnancy), and for three months I have joy: my happiness is fleeter than the rainbow.”
  • نه مهم بارست و سه ماهم فرح ** نعمتم زوتر رو از قوس قزح
  • That woman, because of the terrifying anguish (which she suffered), used to make this plaintive outcry before the men of God.
  • پیش مردان خدا کردی نفیر ** زین شکایت آن زن از درد نذیر
  • In this wise twenty children (of hers) went into the grave: a fire (of destruction) fell swiftly upon their lives,
  • بیست فرزند این‌چنین در گور رفت ** آتشی در جانشان افتاد تفت
  • Till, one night, there was shown to her (the vision of) a garden everlasting, verdant, delectable, and ungrudged.
  • تا شبی بنمود او را جنتی ** باقیی سبزی خوشی بی ضنتی
  • I have called the Unconditioned Bounty a garden, since it is the source of (all) bounties and the assembly of (all) gardens; 3405
  • باغ گفتم نعمت بی‌کیف را ** کاصل نعمتهاست و مجمع باغها
  • Otherwise, (it is that which) no eye hath beheld: what place is there for (how is it proper to speak of) a garden? (Yet the term “garden” may be applied to it): God hath called the Light of the Unseen “a lamp.”
  • ورنه لا عین رات چه جای باغ ** گفت نور غیب را یزدان چراغ
  • ’Tis not a comparison, ’tis a parable thereof, (which is used) in order that he who is bewildered may get a scent (of the reality).
  • مثل نبود آن مثال آن بود ** تا برد بوی آنک او حیران بود
  • In short, the woman saw that (Bounty) and became intoxicated: at that revelation the weak (creature) fell into an ecstasy.
  • حاصل آن زن دید آن را مست شد ** زان تجلی آن ضعیف از دست شد
  • She saw her name written on a palace: she who was of goodly belief knew that it (the palace) belonged to her.
  • دید در قصری نبشته نام خویش ** آن خود دانستش آن محبوب‌کیش
  • After that, they said (to her), “This Bounty is for him who has risen up with constant sincerity in self-devotion. 3410
  • بعد از آن گفتند کین نعمت وراست ** کو بجان بازی بجز صادق نخاست
  • Thou must needs have done much service (to God), in order that thou might’st partake of this repast;
  • خدمت بسیار می‌بایست کرد ** مر ترا تا بر خوری زین چاشت‌خورد
  • (Hence), as thou wert remiss in taking refuge (with God), God gave thee those afflictions instead.”
  • چون تو کاهل بودی اندر التجا ** آن مصیبتها عوض دادت خدا
  • “O Lord,” cried she, “give me such-like (afflictions) for a hundred years and more! Do Thou shed my blood!”
  • گفت یا رب تا به صد سال و فزون ** این چنینم ده بریز از من تو خون
  • When she advanced into that garden, she saw there all her children.
  • اندر آن باغ او چو آمد پیش پیش ** دید در وی جمله فرزندان خویش
  • She said, “They were lost to me, (but) they were not lost to Thee.” Without (possessing) the two eyes of the Unseen, no one becomes the Man (pupil of the eye). 3415
  • گفت از من کم شد از تو گم نشد ** بی دو چشم غیب کس مردم نشد
  • You did not let blood (by cupping), and (therefore) the superfluous blood ran from your nose, to the end that your life might be saved from fever.
  • تو نکردی فصد و از بینی دوید ** خون افزون تا ز تب جانت رهید
  • The core of every fruit is better than its rind: deem the body to be the rind, and its friend (the spirit) to be the core.
  • مغز هر میوه بهست از پوستش ** پوست دان تن را و مغز آن دوستش
  • After all, Man has a goodly core: seek it for one moment, if you are of (if you belong to those inspired by) that (Divine) breath.
  • مغز نغزی دارد آخر آدمی ** یکدمی آن را طلب گر زان دمی
  • How Hamza, may God be well-pleased with him, came to battle without a coat of mail.
  • در آمدن حمزه رضی الله عنه در جنگ بی زره
  • Whenever at the end (of his life) Hamza went into the ranks (on the battlefield), he would enter the fray (like one) intoxicated, without a coat of mail.
  • اندر آخر حمزه چون در صف شدی ** بی زره سرمست در غزو آمدی
  • Advancing with open breast and naked body, he would throw himself into the sword-bearing ranks. 3420
  • سینه باز و تن برهنه پیش پیش ** در فکندی در صف شمشیر خویش
  • The people asked him, saying, “O uncle of the Prophet, O Lion that breakest the ranks (of the foemen), O prince of the champions,
  • خلق پرسیدند کای عم رسول ** ای هزبر صف‌شکن شاه فحول
  • Hast not thou read in the Message of God (theQur’án) ‘Do not cast yourselves with your own hands into destruction’?
  • نه تو لا تلقوا بایدیکم الی ** تهلکه خواندی ز پیغام خدا
  • Then why art thou casting thyself thus into destruction on the field of battle?
  • پس چرا تو خویش را در تهلکه ** می در اندازی چنین در معرکه
  • When thou wert young and robust and strongly-knit, thou didst not go into the battle-line without a coat of mail.
  • چون جوان بودی و زفت و سخت‌زه ** تو نمی‌رفتی سوی صف بی زره
  • Now that thou hast become old and infirm and bent, thou art knocking at the curtains (doors) of recklessness, 3425
  • چون شدی پیر و ضعیف و منحنی ** پرده‌های لا ابالی می‌زنی
  • And with sword and spear, like one who recks of naught, thou art grappling and struggling and making trial (of thyself).
  • لا ابالی‌وار با تیغ و سنان ** می‌نمایی دار و گیر و امتحان
  • The sword hath no respect for the old: how should sword and arrow possess discernment?”
  • تیغ حرمت می‌ندارد پیر را ** کی بود تمییز تیغ و تیر را
  • In this manner were the ignorant sympathisers giving him counsel zealously.
  • زین نسق غمخوارگان بی‌خبر ** پند می‌دادند او را از غیر
  • The reply of Hamza to the people.
  • جواب حمزه مر خلق را