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5
2147-2196

  • You endure the rattling of it (only) in order that you may silently come into touch with a kernel.
  • ژغژغ آن زان تحمل می‌کنی  ** تا که خاموشانه بر مغزی زنی 
  • Be without lip and without ear for a while, and then, like the lip, be the companion of honey.
  • چند گاهی بی‌لب و بی‌گوش شو  ** وانگهان چون لب حریف نوش شو 
  • How long have you been uttering poetry and prose and (proclaiming) mysteries! O master, try the experiment and, for one day, be dumb!
  • چند گفتی نظم و نثر و راز فاش  ** خواجه یک روز امتحان کن گنگ باش 
  • Story in confirmation of the saying, “We have tried speech and talk all this time: (now) for a while let us. try self-restraint and silence.”
  • حکایت در تقریر این سخن کی چندین گاه گفت ذکر را آزمودیم مدتی صبر و خاموشی را بیازماییم 
  • How long have you been cooking (things) sour and acid and (like the fruit of) the white tamarisk? For this one time make an experiment and cook sweets. 2150
  • چند پختی تلخ و تیز و شورگز  ** این یکی بار امتحان شیرین بپز 
  • On waking at the Resurrection, there is put into the hands of a (wicked) man the scroll of his sins: (it will be) black,
  • آن یکی را در قیامت ز انتباه  ** در کف آید نامه‌ی عصیان سیاه 
  • Headed with black, as letters of mourning; the body and margin of the scroll completely filled with (his) sins—
  • سرسیه چون نامه‌های تعزیه  ** پر معاصی متن نامه و حاشیه 
  • The whole (of it) wickedness and sin from end to end, full of infidelity, like the land of war.
  • جمله فسق و معصیت بد یک سری  ** هم‌چو دارالحرب پر از کافری 
  • Such a foul and noxious scroll does not come into the right hand; it comes into the left hand.
  • آنچنان نامه‌ی پلید پر وبال  ** در یمین ناید درآید در شمال 
  • Here also (in this world) regard your scroll (the record of your actions), (and consider) whether it fits the left hand or the right. 2155
  • خود همین‌جا نامه‌ی خود را ببین  ** دست چپ را شاید آن یا در یمین 
  • In the (bootmaker's) shop, can you know before trying (them) on that the left boot or shoe belongs to the left (foot)?
  • موزه‌ی چپ کفش چپ هم در دکان  ** آن چپ دانیش پیش از امتحان 
  • When you are not “right,” know that you are “left”; the cries of a lion and an ape are distinct (from one another).
  • چون نباشی راست می‌دان که چپی  ** هست پیدا نعره‌ی شیر و کپی 
  • He (God) who makes the rose lovely and sweet-scented—His bounty makes every “left” to be “right.”
  • آنک گل را شاهد و خوش‌بو کند  ** هر چپی را راست فضل او کند 
  • He bestows “rightness” on every one belonging to the “left” He bestows a(fresh) running water on the (salt) sea.
  • هر شمالی را یمینی او دهد  ** بحر را ماء معینی او دهد 
  • If you are “left,” be “right” (in perfect harmony) with His Lordship, that you may see His mercies prevail (over His wrath). 2160
  • گر چپی با حضرت او راست باش  ** تا ببینی دست‌برد لطفهاش 
  • Do you think it allowable that this vile scroll (of yours) should pass from the left hand and come into the right?
  • تو روا داری که این نامه‌ی مهین  ** بگذرد از چپ در آید در یمین 
  • How indeed should a scroll like this, which is full of iniquity and injury, be fit (to place) in the right hand?
  • این چنین نامه که پرظلم و جفاست  ** کی بود خود درخور اندر دست راست 
  • Explaining the case of a person who makes a statement when his behaviour is not consistent with that statement and profession, like the infidels (of whom God hath said): “and if thou ask them who created the heavens and the earth they will surely say, ‘Allah.’” How is the worship of a stone idol and the sacrifice of life and wealth for its sake appropriate to a soul which knows that the creator of heaven and earth and (all) created beings is a God, all-hearing, all-seeing, omnipresent, all-observing, all dominating, jealous, etc.?
  • در بیان کسی کی سخنی گوید کی حال او مناسب آن سخن و آن دعوی نباشد چنان که کفره و لن سالتهم من خلق السموات والارض لیقولن الله خدمت بت سنگین کردن و جان و زر فدای او کردن چه مناسب باشد با جانی کی داند کی خالق سموات و ارض و خلایق الهیست سمیعی بصیری حاضری مراقبی مستولی غیوری الی آخره 
  • A certain ascetic had a very jealous wife: he also had a maid-servant (beautiful) as a houri.
  • زاهدی را یک زنی بد بس غیور  ** هم بد او را یک کنیزک هم‌چو حور 
  • The wife used to watch her husband jealously and not let him be alone with the maid.
  • زان ز غیرت پاس شوهر داشتی  ** با کنیزک خلوتش نگذاشتی 
  • For a long time the wife watched them both, lest an opportunity should occur for their being alone (together)— 2165
  • مدتی زن شد مراقب هر دو را  ** تاکشان فرصت نیفتد در خلا 
  • Until the decree and fore-ordainment of God arrived: (then) the watchman, Reason, became giddy-headed and good-for-nothing.
  • تا در آمد حکم و تقدیر اله  ** عقل حارس خیره‌سر گشت و تباه 
  • When His decree and fore-ordainment arrives unawares, who is Reason? Eclipse overtakes (even) the moon.
  • حکم و تقدیرش چو آید بی‌وقوف  ** عقل کی بود در قمر افتد خسوف 
  • The wife was at the (public) bath: suddenly she remembered the wash-basin and (that) it was (had been left) at home.
  • بود در حمام آن زن ناگهان  ** یادش آمد طشت و در خانه بد آن 
  • She said to the maid, “Hark, go like a bird and fetch the silver basin from our house.”
  • با کنیزک گفت رو هین مرغ‌وار  ** طشت سیمین را ز خانه‌ی ما بیار 
  • On hearing this, the maid came to life, for (she knew that) now she would obtain (a meeting with) the master, 2170
  • آن کنیزک زنده شد چون این شنید  ** که به خواجه این زمان خواهد رسید 
  • (Since) the master was then at home and alone. So she ran joyously to the house.
  • خواجه در خانه‌ست و خلوت این زمان  ** پس دوان شد سوی خانه شادمان 
  • For six years the maid had been longing to find the master alone like this.
  • عشق شش ساله کنیزک را بد این  ** که بیابد خواجه را خلوت چنین 
  • She flew off and hastened towards the house: she found the master at home and alone.
  • گشت پران جانب خانه شتافت  ** خواجه را در خانه در خلوت بیافت 
  • Desire took possession of both the lovers so (mightily) that they had no care or thought of bolting the door.
  • هر دو عاشق را چنان شهوت ربود  ** که احتیاط و یاد در بستن نبود 
  • Ambo summa alacritate coierunt: copulatis corporibus anima cum anima conjuncta est. [Both moved toward one another from joy; by means of (bodily) copulation, soul joined to soul (in) that moment.] 2175
  • هر دو با هم در خزیدند از نشاط  ** جان به جان پیوست آن دم ز اختلاط 
  • Then the wife recollected (and said to herself), “Why did I send her (back) to the house?
  • یاد آمد در زمان زن را که من  ** چون فرستادم ورا سوی وطن 
  • I have set the cotton on fire with my own hand, I have put the lusty ram to the ewe.”
  • پنبه در آتش نهادم من به خویش  ** اندر افکندم قج نر را به میش 
  • She washed off the clay (soap) from her head and ran, beside herself (with anxiety): she went in pursuit of her (the maid), drawing the chádar (over her head as she ran).
  • گل فرو شست از سر و بی‌جان دوید  ** در پی او رفت و چادر می‌کشید 
  • The former (the maid) ran because of the love in her soul, and the latter (the wife) because of fear. What is fear in comparison with love? (There is) a great difference.
  • آن ز عشق جان دوید و این ز بیم  ** عشق کو و بیم کو فرقی عظیم 
  • The mystic's progress is (an ascension) at every moment to the throne of the (Divine) King; the ascetic's progress is one day's journey every month. 2180
  • سیر عارف هر دمی تا تخت شاه  ** سیر زاهد هر مهی یک روزه راه 
  • Although, for the ascetic, one day is of great value, (yet) how should his one day be (equal to) fifty thousand (years)?
  • گرچه زاهد را بود روزی شگرف  ** کی بود یک روز او خمسین الف 
  • The length of every day in the life of the adept is fifty thousand of the years of the world.
  • قدر هر روزی ز عمر مرد کار  ** باشد از سال جهان پنجه هزار 
  • Intellects are excluded from this mystery: if the heart of Imagination burst, let it burst!
  • عقلها زین سر بود بیرون در  ** زهره‌ی وهم ار بدرد گو بدر 
  • In the sight of Love, fear is not (so much as) a single hair: in the law of Love, all things (else) are (offered) as a sacrifice.
  • ترس مویی نیست اندر پیش عشق  ** جمله قربانند اندر کیش عشق 
  • Love is an attribute of God, but fear is an attribute of the servant (of God) who is afflicted by lust and gluttony. [Love is an attribute of God, but fear is an attribute of the servant (of God) who is afflicted by vulva and belly.] 2185
  • عشق وصف ایزدست اما که خوف  ** وصف بنده‌ی مبتلای فرج و جوف 
  • Since you have read in the Qur’án (the words) “they love Him” joined in a certain place with (the words) “He loves them,”
  • چون یحبون بخواندی در نبی  ** با یحبوهم قرین در مطلبی 
  • Know, then, that love (mahabbat), and excessive love (‘ishq) too, is an attribute of God: fear is not an attribute of God, O honoured sir.
  • پس محبت وصف حق دان عشق نیز  ** خوف نبود وصف یزدان ای عزیز 
  • What relation exists between the attributes of God and those of a handful of earth? What relation exists between the attributes of him who is originated in time and those of the Holy (Eternal) One?
  • وصف حق کو وصف مشتی خاک کو  ** وصف حادث کو وصف پاک کو 
  • If I should continue to describe Love, a hundred Resurrections would pass, and it (my description would still be) incomplete;
  • شرح عشق ار من بگویم بر دوام  ** صد قیامت بگذرد و آن ناتمام 
  • For there is a limit to the date of the Resurrection, but what limit can there be where the Divine attributes are (concerned)? 2190
  • زانک تاریخ قیامت را حدست  ** حد کجا آنجا که وصف ایزدست 
  • Love hath five hundred wings, and every wing (extends) from above the empyrean to beneath the earth.
  • عشق را پانصد پرست و هر پری  ** از فراز عرش تا تحت‌الثری 
  • The timorous ascetic runs on foot; the lovers (of God) fly more quickly than the lightning and the wind.
  • زاهد با ترس می‌تازد به پا  ** عاشقان پران‌تر از برق و هوا 
  • How should those fearful ones overtake Love?—for Love's passion makes the (lofty) heaven its carpet—
  • کی رسند این خایفان در گرد عشق  ** که آسمان را فرش سازد درد عشق 
  • Unless perchance the favours of the (Divine) Light come and say, “Become free from the world and from this wayfaring;
  • جز مگر آید عنایتهای ضو  ** کز جهان و زین روش آزاد شو 
  • Escape from thine own qush and dush, for (only) the royal falcon has found the way to the King.” 2195
  • از قش خود وز دش خود باز ره  ** که سوی شه یافت آن شهباز ره 
  • This “qush and dush” is necessity and free-will: the pull of the Beloved (who draws you to Himself) transcends these twain.
  • این قش و دش هست جبر و اختیار  ** از ورای این دو آمد جذب یار