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1
872-921

  • بانگ آمد کار چون اینجا رسید ** پای دار ای سگ که قهر ما رسید
  • When the matter reached this pass, a shout came—“Hold thy foot (stop), O cur! For Our vengeance is come.”
  • بعد از آن آتش چهل گز بر فروخت ** حلقه گشت و آن جهودان را بسوخت‌‌
  • After that, the fire blazed up forty ells high, became a ring, and consumed those Jews.
  • اصل ایشان بود آتش ابتدا ** سوی اصل خویش رفتند انتها
  • From fire was their origin in the beginning: they went (back) to their origin in the end.
  • هم ز آتش زاده بودند آن فریق ** جزوها را سوی کل باشد طریق‌‌ 875
  • That company were born of fire: the way of particulars is towards the universal.
  • آتشی بودند مومن سوز و بس ** سوخت خود را آتش ایشان چو خس‌‌
  • They were only a fire to consume the true believers: their fire consumed itself like rubbish.
  • آن که بوده ست امه الهاویه ** هاویه آمد مر او را زاویه‌‌
  • He whose mother is Háwiya (Hell-fire)—Háwiya shall become his cell (abode).
  • مادر فرزند جویان وی است ** اصلها مر فرعها را در پی است‌‌
  • The mother of the child is (always) seeking it: the fundamentals pursue the derivatives.
  • آب اندر حوض اگر زندانی است ** باد نشفش می‌‌کند کار کانی است‌‌
  • If water is imprisoned in a tank, the wind sucks it up, for it (the wind) is an elemental spirit:
  • می‌‌رهاند می‌‌برد تا معدنش ** اندک اندک تا نبینی بردنش‌‌ 880
  • It sets it free, it wafts it away to its source, little by little, so that you do not see its wafting;
  • وین نفس جانهای ما را همچنان ** اندک اندک دزدد از حبس جهان‌‌
  • And our souls likewise this breath (of ours) steals away, little by little, from the prison of the world.
  • تا إلیه یصعد أطیاب الکلم ** صاعدا منا إلی حیث علم‌‌
  • The perfumes of our (good) words ascend even unto Him, ascending from us whither God knoweth.
  • ترتقی أنفاسنا بالمنتقی ** متحفا منا إلی دار البقا
  • Our breaths soar up with the choice (words), as a gift from us, to the abode of everlastingness;
  • ثم تاتینا مکافات المقال ** ضعف ذاک رحمة من ذی الجلال‌‌
  • Then comes to us the recompense of our speech, a double (recompense) thereof, as a mercy from (God) the Glorious;
  • ثم یلجینا الی امثالها ** کی ینال العبد مما نالها 885
  • Then He causes us to repair to (makes us utter) good words like those (already uttered), that His servant may obtain (something more) of what he has obtained.
  • هکذا تعرج و تنزل دایما ** ذا فلا زلت علیه قائما
  • Thus do they (our good words) ascend while it (the Divine mercy) descends continually: mayst thou never cease to keep up that (ascent and descent)!
  • پارسی گوییم یعنی این کشش ** ز آن طرف آید که آمد آن چشش‌‌
  • Let us speak Persian: the meaning is that this attraction (by which God draws the soul towards Himself) comes from the same quarter whence came that savour (spiritual delight experienced in and after prayer).
  • چشم هر قومی به سویی مانده است ** کان طرف یک روز ذوقی رانده است‌‌
  • The eyes of every set of people remain (turned) in the direction where one day they satisfied a (longing for) delight.
  • ذوق جنس از جنس خود باشد یقین ** ذوق جزو از کل خود باشد ببین‌‌
  • The delight of (every) kind is certainly in its own kind (congener): the delight of the part, observe, is in its whole;
  • یا مگر آن قابل جنسی بود ** چون بدو پیوست جنس او شود 890
  • Or else, that (part) is surely capable of (attachment to) a (different) kind and, when it has attached itself thereto, becomes homogeneous with it,
  • همچو آب و نان که جنس ما نبود ** گشت جنس ما و اندر ما فزود
  • As (for instance) water and bread, which were not our congeners, became homogeneous with us and increased within us (added to our bulk and strength).
  • نقش جنسیت ندارد آب و نان ** ز اعتبار آخر آن را جنس دان‌‌
  • Water and bread have not the appearance of being our congeners, (but) from consideration of the end (final result) deem them to be homogeneous (with us).
  • ور ز غیر جنس باشد ذوق ما ** آن مگر مانند باشد جنس را
  • And if our delight is (derived) from something not homogeneous, that (thing) will surely resemble the congener.
  • آن که مانند است باشد عاریت ** عاریت باقی نماند عاقبت‌‌
  • That which (only) bears a resemblance is a loan: a loan is impermanent in the end.
  • مرغ را گر ذوق آید از صفیر ** چون که جنس خود نیابد شد نفیر 895
  • Although the bird is delighted by (the fowler's) whistle, it takes fright when it (sees him and) does not find its own congener.
  • تشنه را گر ذوق آید از سراب ** چون رسد در وی گریزد جوید آب‌‌
  • Although the thirsty man is delighted by the mirage, he runs away when he comes up to it, and seeks for water.
  • مفلسان هم خوش شوند از زر قلب ** لیک آن رسوا شود در دار ضرب‌‌
  • Moreover, the insolvent are pleased with base gold, yet that (gold) is put to shame in the mint.
  • تا زر اندودیت از ره نفگند ** تا خیال کژ ترا چه نفگند
  • (Take heed) lest gildedness (imposture) cast you out of the (right) way, lest false imagination cast you into the well.
  • از کلیله باز جو آن قصه را ** و اندر آن قصه طلب کن حصه را
  • Seek the story (illustrating this) from (the book of) Kalíla (and Dimna), and search out the moral (contained) in the story.
  • بیان توکل و ترک جهد گفتن نخجیران به شیر
  • Setting forth how the beasts of chase told the lion to trust in God and cease from exerting himself.
  • طایفه‌‌ی نخجیر در وادی خوش ** بودشان از شیر دایم کش مکش‌‌ 900
  • A number of beasts of chase in a pleasant valley were continually harassed by a lion.
  • بس که آن شیر از کمین درمی‌‌ربود ** آن چرا بر جمله ناخوش گشته بود
  • Inasmuch as the lion was (springing) from ambush and carrying them away, that pasturage had become unpleasant to them all.
  • حیله کردند آمدند ایشان بشیر ** کز وظیفه ما ترا داریم سیر
  • They made a plot: they came to the lion, saying, “We will keep thee full-fed by means of a (fixed) allowance.
  • بعد از این اندر پی صیدی میا ** تا نگردد تلخ بر ما این گیا
  • Henceforth do not come in quest of any prey in order that this grass may not become bitter to us.”
  • جواب گفتن شیر نخجیران را و فایده‌‌ی جهد گفتن‌‌
  • How the lion answered the beasts and explained the advantage of exertion.
  • گفت آری گر وفا بینم نه مکر ** مکرها بس دیده‌‌ام از زید و بکر
  • “Yes,” said he, “if I see (find) good faith (on your part), not fraud, for often have I seen (suffered) frauds from Zayd and Bakr.
  • من هلاک فعل و مکر مردمم ** من گزیده‌‌ی زخم مار و کژدمم‌‌ 905
  • I am done to death by the cunning and fraud of men, I am bitten by the sting of (human) snake and scorpion;
  • مردم نفس از درونم در کمین ** از همه مردم بتر در مکر و کین‌‌
  • (But) worse than all men in fraud and spite is the man of the flesh (nafs) lying in wait within me.
  • گوش من لا یلدغ المؤمن شنید ** قول پیغمبر به جان و دل گزید
  • My ear heard ‘The believer is not bitten (twice),’ and adopted (this) saying of the Prophet with heart and soul.”
  • ترجیح نهادن نخجیران توکل را بر جهد و اکتساب‌‌
  • How the beasts asserted the superiority of trust in God to exertion and acquisition.
  • جمله گفتند ای حکیم با خبر ** الحذر دع لیس یغنی عن قدر
  • They all said: “O knowing sage, let precaution alone: it is of no avail against the Divine decree.
  • در حذر شوریدن شور و شر است ** رو توکل کن توکل بهتر است‌‌
  • In precaution is the embroilment of broil and woe: go, put thy trust in God: trust in God is better.
  • با قضا پنجه مزن ای تند و تیز ** تا نگیرد هم قضا با تو ستیز 910
  • Do not grapple with Destiny, O fierce and furious one, lest Destiny also pick a quarrel with thee.
  • مرده باید بود پیش حکم حق ** تا نیاید زخم از رب الفلق‌‌
  • One must be dead in presence of the decree of God, so that no blow may come from the Lord of the daybreak.”
  • ترجیح نهادن شیر جهد و اکتساب را بر توکل و تسلیم‌‌
  • How the lion upheld the superiority of exertion and acquisition to trust in God and resignation.
  • گفت آری گر توکل رهبر است ** این سبب هم سنت پیغمبر است‌‌
  • “Yes,” he said; “(but) if trust in God is the (true) guide, (yet use of) the means too is the Prophet's rule (Sunna).
  • گفت پیغمبر به آواز بلند ** با توکل زانوی اشتر ببند
  • The Prophet said with a loud voice, ‘While trusting in God bind the knee of thy camel.’
  • رمز الکاسب حبیب الله شنو ** از توکل در سبب کاهل مشو
  • Hearken to the signification of ‘The earner (worker) is beloved of God’: through trusting in God do not become neglectful as to the (ways and) means.”
  • ترجیح نهادن نخجیران توکل را بر اجتهاد
  • How the beasts preferred trust in God to exertion.
  • قوم گفتندش که کسب از ضعف خلق ** لقمه‌‌ی تزویر دان بر قدر حلق‌‌ 915
  • The party (of beasts) answered him, saying, “Regard acquisition (work), arising from the infirmity of (God's) creatures, as a mouthful of deceit proportionate to the size of the gullet.
  • نیست کسبی از توکل خوبتر ** چیست از تسلیم خود محبوبتر
  • There is no work better than trust in God: what, indeed, is dearer (to God) than resignation?
  • بس گریزند از بلا سوی بلا ** بس جهند از مار سوی اژدها
  • Often do they flee from affliction (only) to (fall into) affliction; often do they recoil from the snake (only) to (meet with) the dragon.
  • حیله کرد انسان و حیله‌‌ش دام بود ** آن که جان پنداشت خون آشام بود
  • Man devised (something), and his device was a snare (wherein he was trapped): that which he thought to be life was (actually) the drainer of his blood (his destroyer).
  • در ببست و دشمن اندر خانه بود ** حیله‌‌ی فرعون زین افسانه بود
  • He locked the door while the foe was in the house: the plot of Pharaoh was a story of this sort.
  • صد هزاران طفل کشت آن کینه کش ** و آن که او می‌‌جست اندر خانه‌‌اش‌‌ 920
  • That vengeful man slew hundreds of thousands of babes, while the one he was searching after was in his (Pharaoh's) house.
  • دیده‌‌ی ما چون بسی علت در اوست ** رو فنا کن دید خود در دید دوست‌‌
  • Since in our eyesight (foresight) there is much defect, go, let your own sight pass away (faná) in the sight of the Friend (God).