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6
1889-1938

  • No object of search is withheld from the seeker: the sun is paired with heat and the cloud with water.
  • نیست هر مطلوب از طالب دریغ  ** جفت تابش شمس و جفت آب میغ 
  • The present world is the Creator's penitentiary: since you have chosen (to incur) punishment, suffer punishment! 1890
  • هست دنیا قهرخانه‌ی کردگار  ** قهر بین چون قهر کردی اختیار 
  • Contemplate the bones and hair of the punished ones (whom) the sword of (Divine) punishment overthrew on sea and land.
  • استخوان و موی مقهوران نگر  ** تیغ قهر افکنده اندر بحر و بر 
  • Consider the bird's feathers and feet (lying) around the trap and silently expounding (the nature of) God's punishment.
  • پر و پای مرغ بین بر گرد دام  ** شرح قهر حق کننده بی‌کلام 
  • He (the worldling) dies and leaves a (sepulchral) vault to occupy his place; and (in the case of) one who has lain for ages (in the earth), even the vault has disappeared.
  • مرد او بر جای خرپشته نشاند  ** وآنک کهنه گشت هم پشته نماند 
  • The justice of God hath mated every one (with one of his own kind)—elephant with elephant and gnat with gnat.
  • هر کسی را جفت کرده عدل حق  ** پیل را با پیل و بق را جنس بق 
  • The familiar associates of Ahmad (Mohammed) were the Four Friends, (while) the familiars of Bú Jahl were ‘Utba and Dhu ’l-Khimár. 1895
  • مونس احمد به مجلس چار یار  ** مونس بوجهل عتبه و ذوالخمار 
  • The Ka‘ba of Gabriel and the (celestial) spirits is a Lotus-tree; the qibla of the belly-slave is a table-cloth (covered with dishes of food).
  • کعبه‌ی جبریل و جانها سدره‌ای  ** قبله‌ی عبدالبطون شد سفره‌ای 
  • The qibla of the gnostic is the light of union (with God); the qibla of the philosopher's intellect is phantasy.
  • قبله‌ی عارف بود نور وصال  ** قبله‌ی عقل مفلسف شد خیال 
  • The qibla of the ascetic is the Gracious God; the qibla of the flatterer is a purse of gold.
  • قبله‌ی زاهد بود یزدان بر  ** قبله‌ی مطمع بود همیان زر 
  • The qibla of the spiritual is patience and long-suffering; the qibla of form worshippers is the image of stone.
  • قبله‌ی معنی‌وران صبر و درنگ  ** قبله‌ی صورت‌پرستان نقش سنگ 
  • The qibla of those who dwell on the inward is the Bounteous One; the qibla of those who worship the outward is a woman's face. 1900
  • قبله‌ی باطن‌نشینان ذوالمنن  ** قبله‌ی ظاهرپرستان روی زن 
  • Similarly reckon up new and old (instances); and if you are weary (of doing so), go about your business.
  • هم‌چنین برمی‌شمر تازه و کهن  ** ور ملولی رو تو کار خویش کن 
  • Our provision (from God) is wine in a golden cup, while those curs have the tutmáj broth and the trough.
  • رزق ما در کاس زرین شد عقار  ** وآن سگان را آب تتماج و تغار 
  • (God says), “To him on whom We have bestowed a (particular) disposition We have sent the appropriate provision accordingly.
  • لایق آنک بدو خو داده‌ایم  ** در خور آن رزق بفرستاده‌ایم 
  • We have made it that one's disposition to be passionately fond of bread, We have made it this one's disposition to be intoxicated with the Beloved.”
  • خوی آن را عاشق نان کرده‌ایم  ** خوی این را مست جانان کرده‌ایم 
  • Since you are pleased and happy with your disposition, then why are you fleeing from that which is appropriate to your disposition? 1905
  • چون به خوی خود خوشی و خرمی  ** پس چه از درخورد خویت می‌رمی 
  • (If) feminality pleases you, get a chádar; (if) the prowess of Rustam pleases you, get a dagger.
  • مادگی خوش آمدت چادر بگیر  ** رستمی خوش آمدت خنجر بگیر 
  • This topic hath no end, and (meanwhile) the fakir has been sorely wounded by the blows of penury.
  • این سخن پایان ندارد وآن فقیر  ** گشته است از زخم درویشی عقیر 
  • Story of the treasure-scroll (in which it was written), “Beside a certain domed building turn your face towards the qibla (Mecca) and put an arrow to the bow and shoot: the treasure is (buried) at the spot where it falls.”
  • قصه‌ی آن گنج‌نامه کی پهلوی قبه‌ای روی به قبله کن و تیر در کمان نه بینداز آنجا کی افتد گنجست 
  • One night he dreamed—but where was sleep? The vision without sleep is familiar to the Súfí—
  • دید در خواب او شبی و خواب کو  ** واقعه‌ی بی‌خواب صوفی‌راست خو 
  • (That) a heavenly voice said to him, “O you who have seen trouble, search among the (loose) leaves of handwriting sold (as models) by stationers for a certain scroll.
  • هاتفی گفتش کای دیده تعب  ** رقعه‌ای در مشق وراقان طلب 
  • Unobserved by the stationer who is your neighbour, bring your hand into touch with his papers. 1910
  • خفیه زان وراق کت همسایه است  ** سوی کاغذپاره‌هاش آور تو دست 
  • It is a scroll of such a shape and such a colour: then (as soon as possible) read it in privacy, O sorrowful one.
  • رقعه‌ای شکلش چنین رنگش چنین  ** بس بخوان آن را به خلوت ای حزین 
  • When you steal it from the stationer, my lad, then go out of the crowd and the noise and turmoil,
  • چون بدزدی آن ز وراق ای پسر  ** پس برون رو ز انبهی و شور و شر 
  • And read it by yourself in some lonely place: beware, do not seek any partnership in reading it.
  • تو بخوان آن را به خود در خلوتی  ** هین مجو در خواندن آن شرکتی 
  • But even if it (the secret) be divulged, do not be anxious, for none but you will get (so much as) half a barley-corn thereof.
  • ور شود آن فاش هم غمگین مشو  ** که نیابد غیر تو زان نیم جو 
  • And if it (the affair) be long drawn out, beware and take heed! Make (the text) do not ye despair your litany at every moment.” 1915
  • ور کشد آن دیر هان زنهار تو  ** ورد خود کن دم به دم لاتقنطوا 
  • The (heavenly) announcer of the good news said this and put his hand on his (the fakir's) heart, saying, “Go, endure the toil.”
  • این بگفت و دست خود آن مژده‌ور  ** بر دل او زد که رو زحمت ببر 
  • When the youth came back to himself after the absence, on account of his joy he could not be contained in the world.
  • چون به خویش آمد ز غیبت آن جوان  ** می‌نگنجید از فرح اندر جهان 
  • Had it not been for the tender care and protection and favour of God, his gallbladder would have burst from agitation.
  • زهره‌ی او بر دریدی از قلق  ** گر نبودی رفق و حفظ و لطف حق 
  • One (cause of) joy was this, that after (having passed through) six hundred veils his ear had heard the answer (to his prayer) from the (Divine) Presence.
  • یک فرح آن کز پس شصد حجاب  ** گوش او بشنید از حضرت جواب 
  • When his auditory sense had pierced through the veils, he raised his head aloft and passed beyond the skies, 1920
  • از حجب چون حس سمعش در گذشت  ** شد سرافراز و ز گردون بر گذشت 
  • (Thinking) that maybe, by taking the lesson to heart, his sense of sight would also find a passage through the veil of the Unseen,
  • که بود کان حس چشمش ز اعتبار  ** زان حجاب غیب هم یابد گذار 
  • And that when (both) his senses had passed through the veil, his vision and allocution (from God) would then be continuous.
  • چون گذاره شد حواسش از حجاب  ** پس پیاپی گرددش دید و خطاب 
  • (So) he came to the stationer's shop and (for some time) was laying his hand here and there on his (the stationer's) models for writing.
  • جانب دکان وراق آمد او  ** دست می‌برد او به مشقش سو به سو 
  • Suddenly that piece of script, with the distinctive marks which the heavenly voice had mentioned, caught his eye.
  • پیش چشمش آمد آن مکتوب زود  ** با علاماتی که هاتف گفته بود 
  • He slipped it under his arm and said, “Good-bye, Khwája: I will come back presently, O master.” 1925
  • در بغل زد گفت خواجه خیر باد  ** این زمان وا می‌رسم ای اوستاد 
  • He went into a solitary nook and read it and remained lost in bewilderment and amazement,
  • رفت کنج خلوتی و آن را بخواند  ** وز تحیر واله و حیران بماند 
  • (Wondering) how a priceless treasure-scroll of this sort had fallen and been left among the (stationer's) papers.
  • که بدین سان گنج‌نامه‌ی بی‌بها  ** چون فتاده ماند اندر مشقها 
  • (Then) again the thought darted into his mind, that God is the guardian for everything,
  • باز اندر خاطرش این فکر جست  ** کز پی هر چیز یزدان حافظست 
  • (And) how should the Guardian, in (His) circumspection, let any one recklessly carry off anything?
  • کی گذارد حافظ اندر اکتناف  ** که کسی چیزی رباید از گزاف 
  • Though the desert be filled with gold and (silver) money, not a single mite can be taken away without God's approval; 1930
  • گر بیابان پر شود زر و نقود  ** بی رضای حق جوی نتوان ربود 
  • And though you read a hundred volumes without a pause, you will not remember a single point (of argument) without the Divine decree;
  • ور بخوانی صد صحف بی سکته‌ای  ** بی قدر یادت نماند نکته‌ای 
  • But if you serve God and do not read a single book, you will learn rare sciences from your (own) bosom.
  • ور کنی خدمت نخوانی یک کتاب  ** علمهای نادره یابی ز جیب 
  • The hand of Moses was spreading from his bosom a radiance that surpassed the moon in the sky,
  • شد ز جیب آن کف موسی ضو فشان  ** کان فزون آمد ز ماه آسمان 
  • Saying (implicitly), “That which thou wert seeking from the terrible celestial sphere hath uprisen, O Moses, from thy own bosom,
  • کانک می‌جستی ز چرخ با نهیب  ** سر بر آوردستت ای موسی ز جیب 
  • In order that thou mayst know that the lofty heavens are the reflexion of the perceptive (rational) faculties of Man.” 1935
  • تا بدانی که آسمانهای سمی  ** هست عکس مدرکات آدمی 
  • Is it not (the case) that the hand of the Glorious God created Reason first (of all), before (the creation of) the two worlds?
  • نی که اول دست برد آن مجید  ** از دو عالم پیشتر عقل آفرید 
  • This discourse is clear (to some) and exceedingly recondite (to others), for the fly is not intimate with the ‘Anqá.
  • این سخن پیدا و پنهانست بس  ** که نباشد محرم عنقا مگس 
  • O son, return once more to the tale: bring the tale of the treasure and the fakir  to an end.
  • باز سوی قصه باز آ ای پسر  ** قصه‌ی گنج و فقیر آور به سر 
  • Conclusion of the Story of the fakir and (a description of) the signs indicating the position of the treasure.
  • تمامی قصه‌ی آن فقیر و نشان جای آن گنج