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4
1973-2022

  • I am an enemy: it is inevitable that from egoism I should go crookedly (play false) and show enmity towards you.
  • من عدوم چاره نبود کز منی ** کژ روم با تو نمایم دشمنی
  • Tis not a (just) condition to demand of a wolf (that he should perform) the task of a watchman (shepherd): to demand (anything) from the wrong place is a negation of the demand.
  • حارسی از گرگ جستن شرط نیست ** جستن از غیر محل ناجستنیست
  • Without any doubt I am an enemy to you: how should I show you the way? I am a highwayman. 1975
  • من ترا بی‌هیچ شکی دشمنم ** من ترا کی ره نمایم ره زنم
  • Whoever is sitting with friends is amidst a flower-garden (though he be) in a bath-furnace.
  • هر که باشد همنشین دوستان ** هست در گلخن میان بوستان
  • Whoever in the world sits with an enemy, he is in a bath-furnace (though he be) in a flower-garden.
  • هر که با دشمن نشیند در زمن ** هست او در بوستان در گولخن
  • Vex not your friend by egoism, lest your friend become your adversary and enemy.
  • دوست را مازار از ما و منت ** تا نگردد دوست خصم و دشمنت
  • Do good unto the people for your God's sake or for the peace of your own soul,
  • خیر کن با خلق بهر ایزدت ** یا برای راحت جان خودت
  • That you may always see (them) friendly in your sight, and that ugly ideas arising from hatred may not come into your heart. 1980
  • تا هماره دوست بینی در نظر ** در دلت ناید ز کین ناخوش صور
  • Since you have behaved with enmity (towards me), abstain (from consulting me): consult a friend who arouses (your) affection.”
  • چونک کردی دشمنی پرهیز کن ** مشورت با یار مهرانگیز کن
  • He replied, “I know you, O Bu ’l-Hasan, to be one who has long deemed me an enemy;
  • گفت می‌دانم ترا ای بوالحسن ** که توی دیرینه دشمن‌دار من
  • But you are a reasonable and spiritual man: your reason will not allow you to go crookedly (play false).”
  • لیک مرد عاقلی و معنوی ** عقل تو نگذاردت که کژ روی
  • The (carnal) nature desires to take revenge on its adversary: the reason is an iron chain upon the flesh.
  • طبع خواهد تا کشد از خصم کین ** عقل بر نفس است بند آهنین
  • It comes and prevents it (the flesh) and restrains it: the reason is like a police-inspector for it in its good and evil (actions). 1985
  • آید و منعش کند وا داردش ** عقل چون شحنه‌ست در نیک و بدش
  • The reason that is allied to Faith is like a just police-inspector: it is the guardian and magistrate of the city of the heart.
  • عقل ایمانی چو شحنه‌ی عادلست ** پاسبان و حاکم شهر دلست
  • It is mentally alert like a cat: the thief remains in the hole, like a mouse.
  • هم‌چو گربه باشد او بیدارهوش ** دزد در سوراخ ماند هم‌چو موش
  • Wherever the mouse gets the upper hand, no cat is there, or (at least) there is (only) the (unreal) form of a cat.
  • در هر آنجا که برآرد موش دست ** نیست گربه یا که نقش گربه است
  • What cat (is to be compared with the reason)? The Faith-regarding reason which is in the body is the lion that overthrows the lions.
  • گربه‌ی چه شیر شیرافکن بود ** عقل ایمانی که اندر تن بود
  • Its roar is the magistrate (controller) of the tearing (carnivorous) animals; its shout is the preventer of the browsing (herbivorous) animals. 1990
  • غره‌ی او حاکم درندگان ** نعره‌ی او مانع چرندگان
  • (If) the city is full of thieves and clothes-robbers, let there be a police-inspector if you will, or let there be none.
  • شهر پر دزدست و پر جامه‌کنی ** خواه شحنه باش گو و خواه نی
  • How the Prophet, on whom be peace, appointed a youth of Hudhayl to be commander of an expeditionary force in which there were elders and veteran warriors.
  • امیر کردن رسول علیه‌السلام جوان هذیلی را بر سریه‌ای کی در آن پیران و جنگ آزمودگان بودند
  • The Prophet was sending a force to fight against the unbelievers and repel insolence.
  • یک سریه می‌فرستادش رسول ** به هر جنگ کافر و دفع فضول
  • He chose a youth of Hudhayl and appointed him commander of the army and leader of the cavalry.
  • یک جوانی را گزید او از هذیل ** میر لشکر کردش و سالار خیل
  • The foundation of an army is unquestionably the chief in command: a people without a chief are a body without a head.
  • اصل لشکر بی‌گمان سرور بود ** قوم بی‌سرور تن بی‌سر بود
  • That you are (spiritually) dead and decrepit—all this is because you have abandoned the chief. 1995
  • این همه که مرده و پژمرده‌ای ** زان بود که ترک سرور کرده‌ای
  • On account of laziness and avarice and egoism you are drawing your head back (behaving in a headstrong manner) and making yourself the head.
  • از کسل وز بخل وز ما و منی ** می‌کشی سر خویش را سر می‌کنی
  • (You are) like the beast that flees from the burden: it takes its head (goes its own way) into the mountains.
  • هم‌چو استوری که بگریزد ز بار ** او سر خود گیرد اندر کوهسار
  • Its master is running after it, crying, “O giddy-headed one, on every side there is a wolf in quest of an ass.
  • صاحبش در پی دوان کای خیره سر ** هر طرف گرگیست اندر قصد خر
  • If thou disappear now from mine eye, the mighty wolf will approach thee from every direction.
  • گر ز چشمم این زمان غایب شوی ** پیشت آید هر طرف گرگ قوی
  • He will chew thy bones like sugar, so that thou wilt never see life again. 2000
  • استخوانت را بخاید چون شکر ** که نبینی زندگانی را دگر
  • (Or) do not suppose that (immediate destruction); at any rate thou wilt be left without fodder: fire is (finally) extinguished by lack of faggots.
  • آن مگیر آخر بمانی از علف ** آتش از بی‌هیزمی گردد تلف
  • Beware! Do not flee from my control and from the heaviness of the burden, for I am thy (rational) soul.”
  • هین بمگریز از تصرف کردنم ** وز گرانی بار که جانت منم
  • You also are a beast (of burden), for your carnal soul predominates: the predominant (quality) determines (a thing's nature), O worshipper of self.
  • تو ستوری هم که نفست غالبست ** حکم غالب را بود ای خودپرست
  • The Almighty did not call you an ass, He called you a horse: the Arabs say to the Arab horse “ta‘ál” (“come”).
  • خر نخواندت اسپ خواندت ذوالجلال ** اسپ تازی را عرب گوید تعال
  • Mustafá (Mohammed) was God's stable-overseer for the beasts, (which are) the iniquitous carnal soul. 2005
  • میر آخر بود حق را مصطفی ** بهر استوران نفس پر جفا
  • Moved by lovingkindness, He (God) said, “Say, ‘ta‘álaw (come ye), to the end that I may train you: I am the trainer.’”
  • قل تعالوا گفت از جذب کرم ** تا ریاضتتان دهم من رایضم
  • (The Prophet said), “Since I have trained the carnal souls, I have suffered many kicks from these beasts.
  • نفسها را تا مروض کرده‌ام ** زین ستوران بس لگدها خورده‌ام
  • Wherever there is one fond of training, he hath no means of avoiding kicks.
  • هر کجا باشد ریاضت‌باره‌ای ** از لگدهااش نباشد چاره‌ای
  • Of necessity the most affliction falls on the prophets, for ’tis an affliction to give training to the raw (ignorant).
  • لاجرم اغلب بلا بر انبیاست ** که ریاضت دادن خامان بلاست
  • Ye are stumbling along: at my word (in obedience to my command) go at a jog-trot, that ye may become gentle and be suitable for the king to ride. 2010
  • سکسکانید از دمم یرغا روید ** تا یواش و مرکب سلطان شوید
  • The Lord said, ‘Say, Come ye, say, Come ye, O beasts that have shied away from discipline.
  • قل تعالوا قل تعالو گفت رب ** ای ستوران رمیده از ادب
  • If they come not, O Prophet, be not grieved: be not full of hatred on account of those twain without steadfastness.’”
  • گر نیایند ای نبی غمگین مشو ** زان دو بی‌تمکین تو پر از کین مشو
  • The ears of some are deaf to these (cries of) ta‘álaw: every beast hath a different stable.
  • گوش بعضی زین تعالواها کرست ** هر ستوری را صطبلی دیگرست
  • Some are put to flight by this call: the stall of every horse is separate.
  • منهزم گردند بعضی زین ندا ** هست هر اسپی طویله‌ی او جدا
  • Some are chagrined by this story, for every bird hath a separate cage. 2015
  • منقبض گردند بعضی زین قصص ** زانک هر مرغی جدا دارد قفص
  • Even the angels too were not peers: for this reason they formed diverse ranks in Heaven.
  • خود ملایک نیز ناهمتا بدند ** زین سبب بر آسمان صف صف شدند
  • Children, though they are at one (the same) school, surpass each other in (their) lessons.
  • کودکان گرچه به یک مکتب درند ** در سبق هر یک ز یک بالاترند
  • Sense-perceptions are possessed by Easterner and Westerner, (but) the function of sight belongs to the ocular sense (alone).
  • مشرقی و مغربی را حسهاست ** منصب دیدار حس چشم‌راست
  • Though a hundred thousand ears be arrayed in rank, they all are in need of the clear eye.
  • صد هزاران گوشها گر صف زنند ** جمله محتاجان چشم روشن‌اند
  • Again, the ranks of ears have a (special) function in respect of hearing the (words of the) Spirit and the Traditions (of the Prophet) and the Revelation. 2020
  • باز صف گوشها را منصبی ** در سماع جان و اخبار و نبی
  • A hundred thousand eyes do not possess that avenue (faculty): no eye is acquainted with hearing.
  • صد هزاران چشم را آن راه نیست ** هیچ چشمی از سماع آگاه نیست
  • Similarly, enumerate each sense, one by one: each one is removed from (incapable of doing) the work of another.
  • هم‌چنین هر حس یک یک می‌شمر ** هر یکی معزول از آن کار دگر