Explanation of (the Tradition)

Explanation of (the Tradition)

Explanation of (the Tradition) “Whatsoever God wills cometh to pass” تفسیر ما شاء الله کان‌‌

این همه گفتیم لیک اندر بسیچ
بی‌‌عنایات خدا هیچیم هیچ‌‌
We have spoken all these words, but in preparing ourselves (for the journey before us) we are naught, naught without the favours of God.
بی‌‌عنایات حق و خاصان حق
گر ملک باشد سیاه استش ورق‌‌
Without the favours of God and God’s elect ones, angel though he be, his page is black.
ای خدا ای فضل تو حاجت روا
با تو یاد هیچ کس نبود روا
O God, O Thou whose bounty fulfils (every) need, it is not allowable to mention any one beside Thee.
این قدر ارشاد تو بخشیده‌‌ای
تا بدین بس عیب ما پوشیده‌‌ای‌‌
This amount of guidance Thou hast bestowed (upon us); till this (present time) Thou hast covered up many a fault of ours.
قطره‌‌ای دانش که بخشیدی ز پیش
متصل گردان به دریاهای خویش‌‌
Cause the drop of knowledge which Thou gavest (us) heretofore to become united with Thy seas.
قطره‌‌ای علم است اندر جان من
وارهانش از هوا وز خاک تن‌‌
In my soul there is a drop of knowledge: deliver it from sensuality and from the body’s clay,
پیش از آن کاین خاکها خسفش کنند
پیش از آن کاین بادها نشفش کنند
Before these clays drink it up, before these winds absorb it,
گر چه چون نشفش کند تو قادری
کش از ایشان واستانی واخری‌‌
Although, when they absorb it, Thou art able to take it back from them and redeem it.
قطره‌‌ای کاو در هوا شد یا که ریخت
از خزینه‌‌ی قدرت تو کی گریخت‌‌
The drop that vanished in the air or was spilled (on the earth)—when did it flee (escape) from the storehouse of Thy omnipotence?
گر در آید در عدم یا صد عدم
چون بخوانیش او کند از سر قدم‌‌
If it enter into non-existence or a hundred non-existences, it will make a foot of its head (will return in headlong haste) when Thou callest it.
صد هزاران ضد ضد را می‌‌کشد
بازشان حکم تو بیرون می‌‌کشد
Hundreds of thousands of opposites are killing their opposites: Thy decree is drawing them forth again (from non-existence).
از عدمها سوی هستی هر زمان
هست یا رب کاروان در کاروان‌‌
There is caravan on caravan, O Lord, (speeding) continually from non-existence towards existence.
خاصه هر شب جمله افکار و عقول
نیست گردد غرق در بحر نغول‌‌
In particular, every night all thoughts and understandings become naught, plunged in the deep Sea;
باز وقت صبح آن اللهیان
بر زنند از بحر سر چون ماهیان‌‌
Again at the time of dawn those Divine ones lift up their heads from the Sea, like fishes.
در خزان آن صد هزاران شاخ و برگ
از هزیمت رفته در دریای مرگ‌‌
In autumn the myriads of boughs and leaves go in rout into the sea of Death,
زاغ پوشیده سیه چون نوحه‌‌گر
در گلستان نوحه کرده بر خضر
(While) in the garden the crow clothed in black like a mourner makes lament over the (withered) greenery.
باز فرمان آید از سالار ده
مر عدم را کانچه خوردی باز ده‌‌
Again from the Lord of the land comes the edict (saying) to Non-existence, “Give back what thou hast devoured!
آن چه خوردی واده ای مرگ سیاه
از نبات و دارو و برگ و گیاه‌‌
Give up, O black Death, what thou hast devoured of plants and healing herbs and leaves and grass!”
ای برادر عقل یک دم با خود آر
دم به دم در تو خزان است و بهار
O brother, collect thy wits for an instant (and think): from moment to moment (incessantly) there is autumn and spring within thee.
باغ دل را سبز و تر و تازه بین
پر ز غنچه‌‌ی ورد و سرو و یاسمین‌‌
Behold the garden of the heart, green and moist and fresh, full of buds and roses and cypresses;
ز انبهی برگ پنهان گشته شاخ
ز انبهی گل نهان صحرا و کاخ‌‌
Boughs hidden by the multitude of leaves, vast plain and high palace hidden by the multitude of flowers. 
این سخنهایی که از عقل کل است
بوی آن گلزار و سرو و سنبل است‌‌
These words, which are from Universal Reason, are the scent of those flowers and cypresses and hyacinths.
بوی گل دیدی که آن جا گل نبود
جوش مل دیدی که آن جا مل نبود
Didst thou (ever) smell the scent of a rose where no rose was? Didst thou (ever) see the foaming of wine where no wine was?
بو قلاووز است و رهبر مر ترا
می‌‌برد تا خلد و کوثر مر ترا
The scent is thy guide and conducts thee on thy way: it will bring thee to Eden and Kawthar.
بو دوای چشم باشد نور ساز
شد ز بویی دیده‌‌ی یعقوب باز
The scent is a remedy for the (sightless) eye; (it is) light-making: the eye of Jacob was opened by a scent.
بوی بد مر دیده را تاری کند
بوی یوسف دیده را یاری کند
The foul scent darkens the eye, the scent of Joseph succours the eye.
تو که یوسف نیستی یعقوب باش
همچو او با گریه و آشوب باش‌‌
Thou who art not a Joseph, be a Jacob: be (familiar), like him, with weeping and sore distress.
بشنو این پند از حکیم غزنوی
تا بیابی در تن کهنه نوی‌‌
Hearken to this counsel from the Sage of Ghazna, that thou mayst feel freshness in thy old body:
ناز را رویی بباید همچو ورد
چون نداری گرد بد خویی مگرد
“Disdain needs a face like the rose; when thou hast not (such a face), do not indulge in ill-temper.
زشت باشد روی نازیبا و ناز
سخت باشد چشم نابینا و درد
Ugly is disdain in an uncomely face, grievous is eye-ache in an unseeing eye.”
پیش یوسف نازش و خوبی مکن
جز نیاز و آه یعقوبی مکن‌‌
In the presence of Joseph do not give thyself airs and behave like a beauty: offer nothing but the supplication and sighs of Jacob.
معنی مردن ز طوطی بد نیاز
در نیاز و فقر خود را مرده ساز
The meaning of dying (as conveyed) by the parrot was supplication (self-abasement): make thyself dead in supplication and poverty (of spirit),
تا دم عیسی ترا زنده کند
همچو خویشت خوب و فرخنده کند
That the breath of Jesus may revive thee and make thee fair and blessed as itself.
از بهاران کی شود سر سبز سنگ
خاک شو تا گل برویی رنگ رنگ‌‌
How should a rock be covered with verdure by the Spring? Become earth, that thou mayst display flowers of many a hue.
سالها تو سنگ بودی دل خراش
آزمون را یک زمانی خاک باش‌‌
Years hast thou been a heart-jagging rock: once, for the sake of experiment, be earth!


 

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