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4
352-401

  • کی رسد هم‌چون توی را کز منی ** امتحان هم‌چو من یاری کنی
  • How should it beseem one like thee, from egoism, to make trial of a beloved like me?”
  • گفتن آن جهود علی را کرم الله وجهه کی اگر اعتماد داری بر حافظی حق از سر این کوشک خود را در انداز و جواب گفتن امیرالممنین او را
  • How the Jew said to ‘Alí, may God honour his person, "If thou hast confidence in God's protection, cast thyself down from the top of this kiosk"; and how the Prince of the Faithful answered him.
  • مرتضی را گفت روزی یک عنود ** کو ز تعظیم خدا آگه نبود
  • One day a contumacious man, who was ignorant of the reverence due to God, said to Murtazá (‘Alí),
  • بر سر بامی و قصری بس بلند ** حفظ حق را واقفی ای هوشمند
  • On the top of an exceedingly high terrace or pavilion, “Art thou conscious of God's protection, O intelligent man?”
  • گفت آری او حفیظست و غنی ** هستی ما را ز طفلی و منی 355
  • “Yes,” he replied; “He is the Protector and the Self-sufficient for (preserving) my existence from (the time of) infancy and conception.”
  • گفت خود را اندر افکن هین ز بام ** اعتمادی کن بحفظ حق تمام
  • He (the Jew) said, “Come, cast thyself down from the roof, put an entire confidence in the protection of God,
  • تا یقین گرددمرا ایقان تو ** و اعتقاد خوب با برهان تو
  • So that thy sure faith and thy goodly proven conviction may become evident to me.”
  • پس امیرش گفت خامش کن برو ** تا نگردد جانت زین جرات گرو
  • Then the Prince said to him, “Be silent, go, lest for this boldness thy soul be pawned (given over to perdition).”
  • کی رسد مر بنده را که با خدا ** آزمایش پیش آرد ز ابتلا
  • How is it right for a servant (of God) to venture on an experiment with God by making trial (of Him)?
  • بنده را کی زهره باشد کز فضول ** امتحان حق کند ای گیج گول 360
  • How should a servant (of God) have the stomach vaingloriously to put Him to the test, O mad fool?
  • آن خدا را می‌رسد کو امتحان ** پیش آرد هر دمی با بندگان
  • To God (alone) belongs that (right), who brings forward a test for His servants at every moment,
  • تا به ما ما را نماید آشکار ** که چه داریم از عقیده در سرار
  • In order that He may show us plainly to ourselves (and reveal) what beliefs we hold in secret.
  • هیچ آدم گفت حق را که ترا ** امتحان کردم درین جرم و خطا
  • Did Adam ever say to God, “I made trial of Thee in (committing) this sin and trespass,
  • تا ببینم غایت حلمت شها ** اه کرا باشد مجال این کرا
  • That I might see the utmost limit of Thy clemency, O King?” Ah, who would be capable of (seeing) this, who?
  • عقل تو از بس که آمد خیره‌سر ** هست عذرت از گناه تو بتر 365
  • Forasmuch as your understanding is confused, your excuse is worse than your crime.
  • آنک او افراشت سقف آسمان ** تو چه دانی کردن او را امتحان
  • How can you make trial of Him who raised aloft the vault of heaven?
  • ای ندانسته تو شر و خیر را ** امتحان خود را کن آنگه غیر را
  • O you that have not known good and evil, (first) make trial of yourself, and then of others.
  • امتحان خود چو کردی ای فلان ** فارغ آیی ز امتحان دیگران
  • When you have made trial of yourself, O such-and-such, you will be unconcerned with making trial of others.
  • چون بدانستی که شکردانه‌ای ** پس بدانی کاهل شکرخانه‌ای
  • When you have come to know that you are a grain of sugar, then you will know that you belong to the sugar-house.
  • پس بدان بی‌امتحانی که اله ** شکری نفرستدت ناجایگاه 370
  • Know, then, without making any trial, that (if) you are sugar, God will not send you to the wrong place.
  • این بدان بی‌امتحان از علم شاه ** چون سری نفرستدت در پایگاه
  • Without making trial, know this of the King's (God's) knowledge: when you are a (spiritual) chief, He will not send you (down) to the vestibule.
  • هیچ عاقل افکند در ثمین ** در میان مستراحی پر چمین
  • Does any intelligent man let a precious pearl fall into the midst of a privy full of ordure?
  • زانک گندم را حکیم آگهی ** هیچ نفرستد به انبار کهی
  • Inasmuch as a sagacious and attentive man will nowise send wheat to a straw-barn,
  • شیخ را که پیشوا و رهبرست ** گر مریدی امتحان کرد او خرست
  • If a novice has made trial of the Shaykh who is the (spiritual) leader and guide, he is an ass.
  • امتحانش گر کنی در راه دین ** هم تو گردی ممتحن ای بی‌یقین 375
  • If you make trial of him in the way of religion, you will be tried (by tribulation), O man without faith.
  • جرات و جهلت شود عریان و فاش ** او برهنه کی شود زان افتتاش
  • Your audacity and ignorance will become naked and exposed to view: how should he be made naked by that scrutiny?
  • گر بیاید ذره سنجد کوه را ** بر درد زان که ترازوش ای فتی
  • If the mote come and weigh the mountain, its scales will be shattered by the mountain, O youth;
  • کز قیاس خود ترازو می‌تند ** مرد حق را در ترازو می‌کند
  • For he (the novice) applies the scales of his own judgement and puts the man of God in the scales;
  • چون نگنجد او به میزان خرد ** پس ترازوی خرد را بر درد
  • (But) since he (the Shaykh) is not contained by the scales of intellect, consequently he shatters the scales of intellect.
  • امتحان هم‌چون تصرف دان درو ** تو تصرف بر چنان شاهی مجو 380
  • Know that to make trial (of him) is like exercising authority over him: do not seek to exercise authority over such a (spiritual) king.
  • چه تصرف کرد خواهد نقشها ** بر چنان نقاش بهر ابتلا
  • What authority should the pictures (phenomenal forms) desire to exercise over such an Artist for the purpose of testing Him?
  • امتحانی گر بدانست و بدید ** نی که هم نقاش آن بر وی کشید
  • If it (the picture) has known and experienced any trial, is it not the case that the Artist brought that (trial) upon it?
  • چه قدر باشد خود این صورت که بست ** پیش صورتها که در علم ویست
  • Indeed, this form that He fashioned—what is it worth in comparison with the forms which are in His knowledge?
  • وسوسه‌ی این امتحان چون آمدت ** بخت بد دان کمد و گردن زدت
  • When the temptation to make this trial has come to you, know that ill fortune has come and smitten your neck.
  • چون چنین وسواس دیدی زود زود ** با خدا گرد و در آ اندر سجود 385
  • When you feel such a temptation, at once, at once turn unto God and begin the prostration (in prayer).
  • سجده گه را تر کن از اشک روان ** کای خدا تو وا رهانم زین گمان
  • Make the place of prostration wet with flowing tears and say, “O God, do Thou deliver me from this doubt!”
  • آن زمان کت امتحان مطلوب شد ** مسجد دین تو پر خروب شد
  • At the time when it is your object to make trial (of God), the mosque, namely, your religion, becomes filled with kharrúb (carob).
  • قصه‌ی مسجد اقصی و خروب و عزم کردن داود علیه‌السلام پیش از سلیمان علیه‌السلام بر بنای آن مسجد
  • Story of the Farther Mosque and the carob and how, before (the reign of) Solomon, on whom be peace, David, on whom be peace, resolved on building that Mosque.
  • چون درآمد عزم داودی به تنگ ** که بسازد مسجد اقصی به سنگ
  • When David's resolve that he would build the Farther Mosque with stone came to sore straits,
  • وحی کردش حق که ترک این بخوان ** که ز دستت برنیاید این مکان
  • God made a Revelation to him, saying, “Proclaim the abandonment of this (enterprise), for (the building of) this place will not be achieved by thy hand.
  • نیست در تقدیر ما آنک تو این ** مسجد اقصی بر آری ای گزین 390
  • ’Tis not in Our fore-ordainment that thou shouldst raise this Farther Mosque, O chosen one.”
  • گفت جرمم چیست ای دانای راز ** که مرا گویی که مسجد را مساز
  • He said, “O Knower of the secret, what is my crime, that Thou forbiddest me to construct the Mosque?”
  • گفت بی‌جرمی تو خونها کرده‌ای ** خون مظلومان بگردن برده‌ای
  • He (God) said, “Without (committing) a crime, thou hast wrought much bloodshed: thou hast taken upon thy neck (art responsible for) the blood of (many) persons who have suffered injustice;
  • که ز آواز تو خلقی بی‌شمار ** جان بدادند و شدند آن را شکار
  • For from (hearing) thy voice a countless multitude gave up the ghost and fell a prey to it (thy voice).
  • خون بسی رفتست بر آواز تو ** بر صدای خوب جان‌پرداز تو
  • Much blood has gone to the score of (is chargeable to) thy voice, to thy beautiful soul-ravishing song.”
  • گفت مغلوب تو بودم مست تو ** دست من بر بسته بود از دست تو 395
  • He (David) said, “I was overpowered by Thee, drunken with Thee: my hand (power) was tied up by Thy hand.
  • نه که هر مغلوب شه مرحوم بود ** نه که المغلوب کالمعدوم بود
  • Was not every one that was overpowered by the King the object of (His) mercy? Was not he (excused on the ground that) ‘The overpowered is like the non-existent’?”
  • گفت این مغلوب معدومیست کو ** جز به نسبت نیست معدوم ایقنوا
  • He (God) said, “This overpowered man is that non-existent one who is only relatively non-existent. Have sure faith!
  • این چنین معدوم کو از خویش رفت ** بهترین هستها افتاد و زفت
  • Such a non-existent one who hath gone from himself (become selfless) is the best of beings, and the great (one among them).
  • او به نسبت با صفات حق فناست ** در حقیقت در فنا او را بقاست
  • He hath passed away (faná) in relation to (the passing away of his attributes in) the Divine attributes, (but) in passing away (from selfhood) he really hath the life everlasting (baqá).
  • جمله‌ی ارواح در تدبیر اوست ** جمله‌ی اشباح هم در تیر اوست 400
  • All spirits are under his governance; all bodies too are in his control.
  • آنک او مغلوب اندر لطف ماست ** نیست مضطر بلک مختار ولاست
  • He that is overpowered (overwhelmed) in Our grace is not compelled; nay, he is one who freely chooses devotion (to Us).”