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3
350-399

  • That is the corrective act (of God), meaning, “Do not make any change in the ancient covenant 350
  • آن ادب کردن بود یعنی مکن ** هیچ تحویلی از آن عهد کهن
  • Before (the day when) this contraction shall become a chain, (and when) this which (now) grips the heart shall become a fetter gripping the foot.”
  • پیش از آن کین قبض زنجیری شود ** این که دلگیریست پاگیری شود
  • Your mental pain shall become perceptible to the senses and manifest. See (therefore) that you do not hold this indication as naught.
  • رنج معقولت شود محسوس و فاش ** تا نگیری این اشارت را بلاش
  • The (spiritual) contractions (which occur) in (the case of) sins affect (only) the heart; after death (these) contractions become (actual) chains.
  • در معاصی قبضها دلگیر شد ** قبضها بعد از اجل زنجیر شد
  • “Whosoever here (in this world) shall turn his back upon Our commemoration, We shall give him a straitened life (hereafter) and reward him with blindness.”
  • نعط من اعرض هنا عن ذکرنا ** عیشة ضنک و نجزی بالعمی
  • When a thief is carrying off people's property, contraction and straitness of heart prick his heart (conscience), 355
  • دزد چون مال کسان را می‌برد ** قبض و دلتنگی دلش را می‌خلد
  • (And) he says, “I wonder what this contraction is”: (say), “The contraction (distress) of the injured person who wept at thy wickedness.”
  • او همی‌گوید عجب این قبض چیست ** قبض آن مظلوم کز شرت گریست
  • When he pays no regard to this contraction, the wind of perseverance (in evil) blows (fans) its (the evil's) fire.
  • چون بدین قبض التفاتی کم کند ** باد اصرار آتشش را دم کند
  • The contraction that grips the heart turns into the grip of the policeman: inevitably those ideas become sensible (materialised) and display themselves.
  • قبض دل قبض عوان شد لاجرم ** گشت محسوس آن معانی زد علم
  • The pangs have become prison and the cross (crucifixion): the pang is (as) the root, and the root produces boughs.
  • غصه‌ها زندان شدست و چارمیخ ** غصه بیخست و بروید شاخ بیخ
  • The root was hidden, it is (now) revealed. Consider (your) inward contraction and expansion as a root. 360
  • بیخ پنهان بود هم شد آشکار ** قبض و بسط اندرون بیخی شمار
  • When it is a bad root, smite it quickly, so that an ugly thorn may not grow in the garden.
  • چونک بیخ بد بود زودش بزن ** تا نروید زشت‌خاری در چمن
  • You have felt the contraction: seek a remedy for it, because all heads (excrescences) grow from the bottom (root).
  • قبض دیدی چاره‌ی آن قبض کن ** زانک سرها جمله می‌روید ز بن
  • You have felt the expansion: water your expansion, and when the fruit appears, give it to your friends.
  • بسط دیدی بسط خود را آب ده ** چون بر آید میوه با اصحاب ده
  • The remainder of the Story of the people of Saba.
  • باقی قصه‌ی اهل سبا
  • Saba were folk given over to dalliance and foolish; ‘twas their practice to show ingratitude to the generous.
  • آن سبا ز اهل صبا بودند و خام ** کارشان کفران نعمت با کرام
  • By was of illustration, it would be ingratitude to dispute with your benefactor, 365
  • باشد آن کفران نعمت در مثال ** که کنی با محسن خود تو جدال
  • Saying, “O do not want this kindness, I am annoyed by it: why art thou troubling me?
  • که نمی‌باید مرا این نیکوی ** من برنجم زین چه رنجم می‌شوی
  • Do (me) a favour, take away this kindness; I do not desire an eye: blind me at once!”
  • لطف کن این نیکوی را دور کن ** من نخواهم چشم زودم کور کن
  • Hence the people of Saba said, “ (O Lord), put a far distance between us: our blemish is better for us, take away our adornment.
  • پس سبا گفتند باعد بیننا ** شیننا خیر لنا خذ زیننا
  • We do not desire these palaces and orchards, nor fair women nor that safety and ease (which we now enjoy).
  • ما نمی‌خواهیم این ایوان و باغ ** نه زنان خوب و نه امن و فراغ
  • Towns near to each other are bad; the desert, where the wild beasts are, is good.” 370
  • شهرها نزدیک همدیگر بدست ** آن بیابانست خوش کانجا ددست
  • Man craves winter in summer, and when winter comes, he likes it not,
  • یطلب الانسان فی الصیف الشتا ** فاذا جاء الشتا انکر ذا
  • For he is never content with any state (of things), neither with poverty nor with a life of plenty
  • فهو لا یرضی بحال ابدا ** لا بضیق لا بعیش رغدا
  • May Man be killed! How ungrateful he is!Whenever he obtains guidance, he spurns it.
  • قتل الانسان ما اکفره ** کلما نال هدی انکره
  • The carnal soul is of this sort, hence it ought to be killed : that Exalted One hath said, “Kill yourselves.”
  • نفس زین سانست زان شد کشتنی ** اقتلوا انفسکم گفت آن سنی
  • It is a triagonal thorn: however you may place it, it will pierce, and how will you escape from its stab? 375
  • خار سه سویست هر چون کش نهی ** در خلد وز زخم او تو کی جهی
  • Set the thorn on fire with renunciation of sensual passion, and cling to the righteous friend.
  • آتش ترک هوا در خار زن ** دست اندر یار نیکوکار زن
  • When the people of Saba carried (their ingratitude) beyond bounds, saying, “In our opinion, pestilence is better than the zephyr,”
  • چون ز حد بردند اصحاب سبا ** که بپیش ما وبا به از صبا
  • Their counselors began to admonish (them) and restrain (them) from impiety and ingratitude;
  • ناصحانشان در نصیحت آمدند ** از فسوق و کفر مانع می‌شدند
  • (But) they sought to take the lives of their counselors, and sowed the seed of impiety and unthankfulness.
  • قصد خون ناصحان می‌داشتند ** تخم فسق و کافری می‌کاشتند
  • When the (Divine) decree comes to pass, this (whole) world becomes cramped (so that there is no escape); by the (Divine) decree sweetmeat becomes anguish to the mouth. 380
  • چون قضا آید شود تنگ این جهان ** از قضا حلوا شود رنج دهان
  • He ( the Prophet) said, “When the Decree comes, the (widest) expanse is narrow; when the Decree comes, the eyes are veiled.”
  • گفت اذا جاء القضا ضاق الفضا ** تحجب الابصار اذ جاء القضا
  • The eye is bandaged at the time if the Decree, so that the eye does not see the eye’s collyrium.
  • چشم بسته می‌شود وقت قضا ** تا نبیند چشم کحل چشم را
  • When the cunning of that Horseman has raised the dust, the dust keeps thee off from calling for aid.
  • مکر آن فارس چو انگیزید گرد ** آن غبارت ز استغاثت دور کرد
  • Go towards the Horseman, go not towards the dust; else the cunning of the Rider will beat upon thee.
  • سوی فارس رو مرو سوی غبار ** ورنه بر تو کوبد آن مکر سوار
  • God said, “He whom this wolf devoured, he saw the wolf’s dust; how did not he make piteous moan?” 385
  • گفت حق آن را که این گرگش بخورد ** دید گرد گرگ چون زاری نکرد
  • Did not he know the wolf’s dust? (Then), with such knowledge, why did he graze?
  • او نمی‌دانست گرد گرگ را ** با چنین دانش چرا کرد او چرا
  • Sheep know the smell of the harmful wolf and creep away in every direction.
  • گوسفندان بوی گرگ با گزند ** می‌بدانند و بهر سو می‌خزند
  • The brain of animals knows the smell of the lion and bids farewell to grazing.
  • مغز حیوانات بوی شیر را ** می‌بداند ترک می‌گوید چرا
  • Thou hast smelt the lion of (God’s) wrath. Turn back! Consort with prayer and dread!
  • بوی شیر خشم دیدی باز گرد ** با مناجات و حذر انباز گرد
  • That multitude (of Saba) did not turn back from the wolf’s dust, and after the dust the wolf of tribulation came on his might. 390
  • وا نگشتند آن گروه از گرد گرگ ** گرگ محنت بعد گرد آمد سترگ
  • In wrath he tore to pieces those sheep which shut their eyes to the shepherd, Wisdom.
  • بر درید آن گوسفندان را بخشم ** که ز چوپان خرد بستند چشم
  • How oft did the shepherd call them! And they came not: they were throwing the dust of resentment in the eyes of the shepherd,
  • چند چوپانشان بخواند و نامدند ** خاک غم در چشم چوپان می‌زدند
  • Saying, “Begone: we ourselves are better shepherds than thou. How should we become (thy) followers? We are chieftains, every one (of us).
  • که برو ما از تو خود چوپان‌تریم ** چون تبع گردیم هر یک سروریم
  • We are food for the wolf, and we are not for the Friend; we are fuel for the Fire, and we are not for dishonour.”
  • طعمه‌ی گرگیم و آن یار نه ** هیزم ناریم و آن عار نه
  • A heathen pride was in their brains: the raven croaked disaster over the traces of their habitation. 395
  • حمیتی بد جاهلیت در دماغ ** بانگ شومی بر دمنشان کرد زاغ
  • They were digging a pit for the oppressed” they (themselves) fell into the pit, crying “Alas!”
  • بهر مظلومان همی‌کندند چاه ** در چه افتادند و می‌گفتند آه
  • They tore the coats of the Josephs (the prophets and saints), and that which they gave they got, piece by piece.
  • پوستین یوسفان بکشافتند ** آنچ می‌کردند یک یک یافتند
  • Who is that Joseph? Thy God-seeking heart, bound as a captive in thy abode.
  • کیست آن یوسف دل حق‌جوی تو ** چون اسیری بسته اندر کوی تو
  • Thou hast bound a Gabriel on a pillar, thou hast wounded his wings and plumes in a hundred places.
  • جبرئیلی را بر استن بسته‌ای ** پر و بالش را به صد جا خسته‌ای