English    Türkçe    فارسی   

6
4814-4863

  • I said, ‘O December, do not cut off the mild weather from this orchard; O November, do not let thy fist fall on this garden.’”
  • زین چمن ای دی مبران اعتدال  ** پنجه ای بهمن برین روضه ممال 
  • The miracles of Shaybán Rá‘í, may God sanctify his venerable spirit!
  • کرامات شیخ شیبان راعی قدس الله روحه العزیز 
  • Just as Shaybán Rá‘í (the shepherd), because of the froward wolf, used to draw a line round his flock at the hour of the Friday prayers, 4815
  • هم‌چو آن شیبان که از گرگ عنید  ** وقت جمعه بر رعا خط می‌کشید 
  • In order that no sheep should go beyond that line, and that no wolf or mischievous robber should come inside.
  • تا برون ناید از آن خط گوسفند  ** نه در آید گرگ و دزد با گزند 
  • ’Twas on the model of Húd's circle of refuge, in which his followers were safe from the sarsar wind.
  • بر مثال دایره‌ی تعویذ هود  ** که اندر آن صرصر امان آل بود 
  • (Húd said to them), “Stay quietly within this line for eight days and view the terrible mutilation (which is being inflicted) outside.”
  • هشت روزی اندرین خط تن زنید  ** وز برون مثله تماشا می‌کنید 
  • It (the wind) lifted (the unbelievers) into the air and flung them on the stones, so that flesh and bone were torn asunder.
  • بر هوا بردی فکندی بر حجر  ** تا دریدی لحم و عظم از هم‌دگر 
  • One party it hurled against each other in the air, so that their bones crumbled like poppy-seed. 4820
  • یک گره را بر هوا درهم زدی  ** تا چو خشخاش استخوان ریزان شدی 
  • There is no room in the Mathnawí to describe fully that chastisement whereat Heaven trembled.
  • آن سیاست را که لرزید آسمان  ** مثنوی اندر نگنجد شرح آن 
  • If, O icy wind, thou art doing this by (thine own) nature, (then) try to invade the line and circle drawn by Húd!
  • گر به طبع این می‌کنی ای باد سرد  ** گرد خط و دایره‌ی آن هود گرد 
  • O natural philosopher, perceive that this kingdom (of God) is above Nature, or else come and (if thou canst) wipe out this (narrative) from the Holy Book!
  • ای طبیعی فوق طبع این ملک بین  ** یا بیا و محو کن از مصحف این 
  • Prohibit those who recite the Qur’án (professionally) and impose a ban (upon them), or punish the teacher and put terror into him!
  • مقریان را منع کن بندی بنه  ** یا معلم را به مال و سهم ده 
  • Thou art helpless and unable to understand the cause of this helplessness: thy helplessness is a reflexion (foretaste) of the Day of Retribution. 4825
  • عاجزی و خیره کن عجز از کجاست  ** عجز تو تابی از آن روز جزاست 
  • O perverse man, thou hast many a helpless plight before thee: (when) the hour comes, lo, the hide-aways will emerge!
  • عجزها داری تو در پیش ای لجوج  ** وقت شد پنهانیان را نک خروج 
  • Happy is he whose (spiritual) food is this helplessness and bewilderment and who in both worlds is sleeping in the shadow (protection) of the Beloved.
  • خرم آن کین عجز و حیرت قوت اوست  ** در دو عالم خفته اندر ظل دوست 
  • He (such an one) is conscious of being helpless both in the stable (of the present life) and in the last (future) state: he is dead (to self), he has adopted “the old women's religion.”
  • هم در آخر عجز خود را او بدید  ** مرده شد دین عجایز را گزید 
  • (He is) like Zalíkhá, (who), when Joseph beamed upon her, found the way from decrepitude to youth.
  • چون زلیخا یوسفش بر وی بتافت  ** از عجوزی در جوانی راه یافت 
  • Life depends on dying (to self) and on suffering tribulation: the Water of Life is in the (Land of) Darkness. 4830
  • زندگی در مردن و در محنتست  ** آب حیوان در درون ظلمتست 
  • Resuming the Story of the most High God's bringing up Nimrod in his childhood without the intervention of mother and nurse.
  • رجوع کردن به قصه‌ی پروردن حق تعالی نمرود را بی‌واسطه‌ی مادر و دایه در طفلی 
  • “In short, that garden, like the (spiritual) orchard of gnostics, was secure from the simoom and the sarsar wind.
  • حاصل آن روضه چو باغ عارفان  ** از سموم صرصر آمد در امان 
  • A leopardess (there) had newly given birth to cubs: I bade her give milk to him (Nimrod), and she obeyed.
  • یک پلنگی طفلکان نو زاده بود  ** گفتم او را شیر ده طاعت نمود 
  • So she gave him milk and tended him till he grew up and became strong and valiant.
  • پس بدادش شیر و خدمتهاش کرد  ** تا که بالغ گشت و زفت و شیرمرد 
  • When he was weaned, I told the peris (Jinn) to teach him how to discourse and deal justice.
  • چون فطامش شد بگفتم با پری  ** تا در آموزید نطق و داوری 
  • I gave him nourishment from that garden: how should (the description of) My artfulness be contained in words. 4835
  • پرورش دادم مر او را زان چمن  ** کی بگفت اندر بگنجد فن من 
  • I bestowed on Job a father's love in order that he might entertain the worms hospitably and do them no harm.
  • داده من ایوب را مهر پدر  ** بهر مهمانی کرمان بی‌ضرر 
  • I bestowed on the worms love for him like that of children for their father. Look, here is (a token of My) Power, here is (a token of My) Hand!
  • داده کرمان را برو مهر ولد  ** بر پدر من اینت قدرت اینت ید 
  • I have taught mothers to care (for their children): how (infinite) must be the kindness that I have kindled!
  • مادران را داب من آموختم  ** چون بود لطفی که من افروختم 
  • (Unto him) I showed a hundred favours and (knit) a hundred ties (of obligation), that he might experience My kindness directly,
  • صد عنایت کردم و صد رابطه  ** تا ببیند لطف من بی‌واسطه 
  • And not be distracted by any secondary cause, to the end that every call for help should be made by him to Me, 4840
  • تا نباشد از سبب در کش‌مکش  ** تا بود هر استعانت از منش 
  • Or at least that he should have no excuse (for turning elsewhere) and no occasion to complain of any evil companion.
  • ورنه تا خود هیچ عذری نبودش  ** شکوتی نبود ز هر یار بدش 
  • He enjoyed this tender care (cemented) by a hundred ties, for I fostered him (Myself) without an intermediary.
  • این حضانه دید با صد رابطه  ** که بپروردم ورا بی‌واسطه 
  • His thanks, O honoured servant, were this, that he became Nimrod and the burner of Khalíl (Abraham)”—
  • شکر او آن بود ای بنده‌ی جلیل  ** که شد او نمرود و سوزنده‌ی خلیل 
  • Just as this prince, in return for the favours of the King, showed arrogance and sought to aggrandise himself,
  • هم‌چنان کین شاه‌زاده شکر شاه  ** کرد استکبار و استکثار جاه 
  • Saying, “Why should I become the follower of another when I possess empire and new (splendid) fortune?” 4845
  • که چرا من تابع غیری شوم  ** چونک صاحب ملک و اقبال نوم 
  • (Hence) the King's favours, of which the tale has been told above, were veiled from his heart (in oblivion) by his outrageous insolence—
  • لطف‌های شه که ذکر آن گذشت  ** از تجبر بر دلش پوشیده گشت 
  • “Even so did Nimrod ignorantly and blindly trample underfoot those favours (of Mine).
  • هم‌چنان نمرود آن الطاف را  ** زیر پا بنهاد از جهل و عمی 
  • Now he has become an infidel and is waylaying (the faithful): he is acting with arrogance and pretending to Divinity.
  • این زمان کافر شد و ره می‌زند  ** کبر و دعوی خدایی می‌کند 
  • By means of three vultures he has gone (flown) towards august Heaven in order to battle with Me,
  • رفته سوی آسمان با جلال  ** با سه کرکس تا کند با من قتال 
  • And has killed a hundred thousand innocent children (in the hope) that he may find Abraham; 4850
  • صد هزاران طفل بی‌تلویم را  ** کشته تا یابد وی ابراهیم را 
  • For the astrologers declared that, according to the forecast for the year, there would be born an adversary to combat him,
  • که منجم گفته کاندر حکم سال  ** زاد خواهد دشمنی بهر قتال 
  • (And said), ‘Hark, take precautions to repel that enemy’; (so) in his craziness he would fain kill every child that was born.
  • هین بکن در دفع آن خصم احتیاط  ** هر که می‌زایید می‌کشت از خباط 
  • (But), to confound him, the inspired child was saved; the blood of (all) the others remained (as a burden of guilt) upon his neck.
  • کوری او رست طفل وحی کش  ** ماند خون‌های دگر در گردنش 
  • Oh, ’tis wonderful! Did he obtain that empire from his father so that (in consequence) he was befooled by the darkness of noble lineage?
  • از پدر یابید آن ملک ای عجب  ** تا غرورش داد ظلمات نسب 
  • (Nay); if father and mother were an obstacle (cause of delusion) to others, he derived the jewels in his pocket from Me.” 4855
  • دیگران را گر ام و اب شد حجاب  ** او ز ما یابید گوهرها به جیب 
  • Assuredly thy wicked carnal soul is a rapacious wolf: why art thou laying the blame on every comrade (neighbour)?
  • گرگ درنده‌ست نفس بد یقین  ** چه بهانه می‌نهی بر هر قرین 
  • In its misguidedness the foul disbelieving unconscionable carnal soul is (like) a cap for (concealing the diseased condition of) a hundred baldpates.
  • در ضلالت هست صد کل را کله  ** نفس زشت کفرناک پر سفه 
  • For this reason, O poor slave (of God), I am always saying, “Do not remove the chain from the neck of the cur.”
  • زین سبب می‌گویم این بنده‌ی فقیر  ** سلسله از گردن سگ برمگیر 
  • (Even) if this cur has become a teacher, it is a cur still: be thou one whose carnal soul is abased, for it is evil-natured.
  • گر معلم گشت این سگ هم سگست  ** باش ذلت نفسه کو بدرگست 
  • Thou wilt perform thy bounden duty if thou go round about (one like) Suhayl (Canopus, and absorb his light) as Tá’if hide (absorbs the rays), 4860
  • فرض می‌آری به جا گر طایفی  ** بر سهیلی چون ادیم طایفی 
  • In order that Suhayl may redeem thee from the vices of the skin (corporeality), and that thou mayst fit the foot of the Beloved like a boot.
  • تا سهیلت وا خرد از شر پوست  ** تا شوی چون موزه‌ای هم‌پای دوست 
  • The entire Qur’án is a description of the viciousness of carnal souls: look into the Holy Book! Where is thine eye?
  • جمله قرآن شرح خبث نفس‌هاست  ** بنگر اندر مصحف آن چشمت کجاست 
  • (’Tis) an account of the carnal soul of people like ‘Ád, which (whenever it) found weapons took the utmost pains to combat the prophets.
  • ذکر نفس عادیان کالت بیافت  ** در قتال انبیا مو می‌شکافت