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6
160-209

  • How should one who has (only) the appearance of a dervish taste of that purity? It is spiritual reality, not (mere) fa‘úlun fá‘ilát (amphibrachs and cretics). 160
  • کی چشد درویش صورت زان زکات  ** معنیست آن نه فعولن فاعلات 
  • Candy is not withheld from the ass of Jesus by him (Jesus), but the ass is naturally pleased with straw.
  • از خر عیسی دریغش نیست قند  ** لیک خر آمد به خلقت که پسند 
  • If candy had roused delight in the ass, he would have poured hundredweights of sugar in front of the ass.
  • قند خر را گر طرب انگیختی  ** پیش خر قنطار شکر ریختی 
  • Know that this is the (inner) meaning of We seal their mouths: this (knowledge) is important for the traveller on the Way,
  • معنی نختم علی افواههم  ** این شناس اینست ره‌رو را مهم 
  • That perchance, by (his following) the Way of the Seal of the prophets, the heavy seal may be lifted from his lips.
  • تا ز راه خاتم پیغامبران  ** بوک بر خیزد ز لب ختم گران 
  • The seals which the (former) prophets left were removed by the religion of Ahmad (Mohammed). 165
  • ختمهایی که انبیا بگذاشتند  ** آن بدین احمدی برداشتند 
  • The unopened locks had remained (as they were): they were opened by the hand of Lo, We have opened (unto thee).
  • قفلهای ناگشاده مانده بود  ** از کف انا فتحنا برگشود 
  • He is the intercessor in this world and in yonder world—in this world (for guidance) to the (true) religion, and yonder (for entrance) to Paradise.
  • او شفیع است این جهان و آن جهان  ** این جهان زی دین و آنجا زی جنان 
  • In this world he says, “Do Thou show unto them the Way,” and in yonder world he says, “Do Thou show unto them the Moon.”
  • این جهان گوید که تو رهشان نما  ** وآن جهان گوید که تو مهشان نما 
  • It was his custom in public and in private (to say), “Guide my people: verily they know not.”
  • پیشه‌اش اندر ظهور و در کمون  ** اهد قومی انهم لا یعلمون 
  • By his breath (powerful intercession) both the Gates were opened: in both worlds his prayer is answered. 170
  • باز گشته از دم او هر دو باب  ** در دو عالم دعوت او مستجاب 
  • He has become the Seal (of the prophets) for this reason that there never was any one like him in munificence nor ever shall be.
  • بهر این خاتم شدست او که به جود  ** مثل او نه بود و نه خواهند بود 
  • When a master surpasses (all others) in his craft, don't you say (to him), “The craft is sealed on thee”?
  • چونک در صنعت برد استاد دست  ** نه تو گویی ختم صنعت بر توست 
  • In the opening of seals thou (O Mohammed) art the Seal: in the world of the givers of spiritual life thou art the Hátim.
  • در گشاد ختمها تو خاتمی  ** در جهان روح‌بخشان حاتمی 
  • The purport (is this, that) the indications (esoteric teachings) of Mohammed are wholly revelation within revelation within revelation.
  • هست اشارات محمدالمراد  ** کل گشاد اندر گشاد اندر گشاد 
  • A hundred thousand blessings on his spirit and on the advent and cycle of his sons! 175
  • صد هزاران آفرین بر جان او  ** بر قدوم و دور فرزندان او 
  • Those fortunate Caliph-born sons of his are born of the substance of his soul and heart.
  • آن خلیفه‌زادگان مقبلش  ** زاده‌اند از عنصر جان و دلش 
  • Whether they be of Baghdád or Herát or Rayy, they are his progeny without admixture of water and earth.
  • گر ز بغداد و هری یا از ری‌اند  ** بی‌مزاج آب و گل نسل وی‌اند 
  • Wherever the rose-bough blossoms, ’tis still the (same) rose; wherever the wine-jar bubbles, ’tis still the (same) wine.
  • شاخ گل هر جا که روید هم گلست  ** خم مل هر جا که جوشد هم ملست 
  • If the sun uplift its head (rise) from the west, ’tis the same sun, not anything else.
  • گر ز مغرب بر زند خورشید سر  ** عین خورشیدست نه چیز دگر 
  • O Maker, by means of Thy veiling grace keep the fault-pickers blind to this (mystic) utterance. 180
  • عیب چینان را ازین دم کور دار  ** هم بستاری خود ای کردگار 
  • God said (in answer to my prayer), “I have blindfolded the eyes of the evil-natured bat (so as to prevent it) from (seeing) the peerless Sun.
  • گفت حق چشم خفاش بدخصال  ** بسته‌ام من ز آفتاب بی‌مثال 
  • From the glances of the infirm and feeble bat even the stars of that Sun are concealed.”
  • از نظرهای خفاش کم و کاست  ** انجم آن شمس نیز اندر خفاست 
  • In blame of the rotten (worthless) reputations which prevent spiritual experience of the Faith and point to insincerity and stand in the way of hundreds of thousands of fools; as (for example) the (flock of) sheep stood in the way of a certain effeminate person, and he durst not pass, so he asked the shepherd, “Will these sheep of yours bite me, I wonder?” “If you are a man,” he replied, “and the root of manhood is in you, they all are devoted to you; but if you are effeminate, each one of them is a dragon to (destroy) you.” There is another (kind of) effeminate person who, when he sees the sheep, immediately turns back and does not dare to ask (the shepherd); for he is afraid that, if he asks, the sheep will fall upon him and bite him.
  • نکوهیدن ناموسهای پوسیده را کی مانع ذوق ایمان و دلیل ضعف صدق‌اند و راه‌زن صد هزار ابله چنانک راه‌زن آن مخنث شده بودند گوسفندان و نمی‌یارست گذشتن و پرسیدن مخنث از چوپان کی این گوسفندان تو مرا عجب گزند گفت ای مردی و در تو رگ مردی هست همه فدای تو اند و اگر مخنثی هر یکی ترا اژدرهاست مخنثی دیگر هست کی چون گوسفندان را بیند در حال از راه باز گردد نیارد پرسیدن ترسد کی اگر بپرسم گوسفندان در من افتند و مرا بگزند 
  • Come, O Radiance of God, Husámu’ddín, O polisher of the spirit and sovereign of the Way to salvation,
  • ای ضیاء الحق حسام‌الدین بیا  ** ای صقال روح و سلطان الهدی 
  • Give the Mathnawí a free and open course, endow the outward form of its parables with the spirit (of life),
  • مثنوی را مسرح مشروح ده  ** صورت امثال او را روح ده 
  • That all its words may become reason and soul and may fly towards the soul's everlasting abode. 185
  • تا حروفش جمله عقل و جان شوند  ** سوی خلدستان جان پران شوند 
  • (’Twas) through thy efforts (that) they came from the (world of) spirits into the trap of words and were confined (there).
  • هم به سعی تو ز ارواح آمدند  ** سوی دام حرف و مستحقن شدند 
  • May thy life in the world be like (that of) Khadir, soul-increasing and help giving and perpetual!
  • باد عمرت در جهان هم‌چون خضر  ** جان‌فزا و دستگیر و مستمر 
  • Like Khadir and Ilyás, mayst thou remain in the world (for ever), that by thy grace earth may become heaven!
  • چون خضر و الیاس مانی در جهان  ** تا زمین گردد ز لطفت آسمان 
  • I would declare a hundredth part of thy grace, were it not for the vainglory of the evil eye;
  • گفتمی از لطف تو جزوی ز صد  ** گر نبودی طمطراق چشم بد 
  • But from the evil venomous eye I have suffered spirit-crushing strokes. 190
  • لیک از چشم بد زهراب دم  ** زخمهای روح‌فرسا خورده‌ام 
  • (Therefore) I will not give an eloquent description of thy state except allusively, by telling of the state of others.
  • جز به رمز ذکر حال دیگران  ** شرح حالت می‌نیارم در بیان 
  • (Really, however) this pretext too is one of the lures of the heart whereby the feet of the heart are (caught) in a mire.
  • این بهانه هم ز دستان دلیست  ** که ازو پاهای دل اندر گلیست 
  • Hundreds of hearts and souls are in love with the Maker, (but) the evil eye or the evil ear has hindered (them from seeking union with Him).
  • صد دل و جان عاشق صانع شده  ** چشم بد یا گوش بد مانع شده 
  • One (of them), indeed, (is) Bú Tálib, the Prophet's uncle: to him the revilement of the Arabs seemed terrible,
  • خود یکی بوطالب آن عم رسول  ** می‌نمودش شنعه‌ی عربان مهول 
  • For (he thought), “What will the Arabs say of me? (They will say), ‘At the bidding of his nephew he has changed the (traditional) custom on which we rely.’” 195
  • که چه گویندم عرب کز طفل خود  ** او بگردانید دیدن معتمد 
  • He (the Prophet) said to him, “O uncle, pronounce once the profession of faith, that I may plead with God for thee.”
  • گفتش ای عم یک شهادت تو بگو  ** تا کنم با حق خصومت بهر تو 
  • He (Bú Tálib) said, “But it will be spread abroad by hearsay: every secret that passes beyond the two (who share it) becomes common talk.
  • گفت لیکن فاش گردد ازسماع  ** کل سر جاوز الاثنین شاع 
  • I shall remain (a laughing-stock) on the tongues of these Arabs: because of this I shall become despicable in their sight.”
  • من بمانم در زبان این عرب  ** پش ایشان خوار گردم زین سبب 
  • But if the predestined grace had been (granted) to him, how should this faintheartedness have existed (simultaneously) with God's pull (towards Himself)?
  • لیک گر بودیش لطف ما سبق  ** کی بدی این بددلی با جذب حق 
  • O Thou who art the Help of those who seek help, help (me to escape) from this pillory of wicked acts of free-will. 200
  • الغیاث ای تو غیاث المستغیث  ** زین دو شاخه‌ی اختیارات خبیث 
  • By the heart's deceit and guile I have been so discomfited that I am left unable (even) to lament.
  • من ز دستان و ز مکر دل چنان  ** مات گشتم که بماندم از فغان 
  • Who am I? Heaven, with its hundred (mighty) businesses, cried out for help against this ambush of free-will,
  • من که باشم چرخ با صد کار و بار  ** زین کمین فریاد کرد از اختیار 
  • Saying, “Deliver me from this pillory of free-will, O gracious and long-suffering Lord!
  • که ای خداوند کریم و بردبار  ** ده امانم زین دو شاخه‌ی اختیار 
  • The one-way pull on the straight Path is better than the two ways of perplexity, O gracious One.
  • جذب یک راهه‌ی صراط المستقیم  ** به ز دو راه تردد ای کریم 
  • Although Thou art the entire (only) goal of these two ways, yet indeed this duality is agonising to the spirit. 205
  • زین دو ره گرچه همه مقصد توی  ** لیک خود جان کندن آمد این دوی 
  • Although the destination of these two ways is unto Thee alone, yet the battle is never like the banquet.”
  • زین دو ره گرچه به جز تو عزم نیست  ** لیک هرگز رزم هم‌چون بزم نیست 
  • Hearken to the explanation thereof given by God in the Qur’án, (namely) the Verse they shrank from bearing it.
  • در نبی بشنو بیانش از خدا  ** آیت اشفقن ان یحملنها 
  • This perplexity in the heart is like war: (when a man is perplexed he says, “I wonder) whether this is better for my case or that.”
  • این تردد هست در دل چون وغا  ** کین بود به یا که آن حال مرا 
  • In perplexity the fear (of failure) and the hope of success are always in conflict with each other, (now) advancing and (now) retreating.
  • در تردد می‌زند بر همدگر  ** خوف و اومید بهی در کر و فر 
  • A prayer and a seeking refuge with God from the temptation of free-will and from the temptation of those things that minister to free-will; for the heavens and the earths dreaded and feared free-will and the things that minister to it, while the nature of Man is addicted to seeking free-will and all that ministers to his free-will; as (for example) if he is sick he feels himself to have little free-will and desires health, which ministers to free-will, in order that his free-will may be increased; and he desires high office in order that his free-will may be increased. And it was excess of free-will and of whatever ministers to it that caused the wrath of God to fall upon the peoples of the past. No one ever saw Pharaoh destitute.
  • مناجات و پناه جستن به حق از فتنه‌ی اختیار و از فتنه‌ی اسباب اختیار کی سماوات و ارضین از اختیار و اسباب اختیار شکوهیدند و ترسیدند و خلقت آدمی مولع افتاد بر طلب اختیار و اسباب اختیار خویش چنانک بیمار باشد خود را اختیار کم بیند صحت خواهد کی سبب اختیارست تا اختیارش بیفزاید و منصب خواهد تا اختیارش بیفزاید و مهبط قهر حق در امم ماضیه فرط اختیار و اسباب اختیار بوده است هرگز فرعون بی‌نوا کس ندیده است