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3
2930-2954

  • The prophet's soul hath no friend except God: he hath naught to do with the acceptance or rejection of (his message by) the people. 2930
  • غیر حق جان نبی را یار نیست ** با قبول و رد خلقش کار نیست

  • The reward for delivering His messages comes from Him (God): we have become hateful and wear the aspect of enemies (to the people) for the Beloved's sake.
  • مزد تبلیغ رسالاتش ازوست ** زشت و دشمن‌رو شدیم از بهر دوست

  • At this (Divine) Portal we are not weary, so that we should halt everywhere because of the distance of the way.
  • ما برین درگه ملولان نیستیم ** تا ز بعد راه هر جا بیستیم

  • Oppressed in heart and weary is that one (alone) who is in prison through being parted from the Friend.
  • دل فرو بسته و ملول آنکس بود ** کز فراق یار در محبس بود

  • The Heart-ravisher and Desired One is present with us: amidst the largesse of His mercy our souls are giving thanks.
  • دلبر و مطلوب با ما حاضرست ** در نثار رحمتش جان شاکرست

  • In our hearts is an anemone-field and rose-garden: there is no way (of entrance) for old age and decay; 2935
  • در دل ما لاله‌زار و گلشنیست ** پیری و پژمردگی را راه نیست

  • We are ever fresh and young and gracious, unfaded and sweet and laughing and debonair.
  • دایما تر و جوانیم و لطیف ** تازه و شیرین و خندان و ظریف

  • To us a hundred years are the same as a single hour, for long and short (time) is a thing disjoined from us.
  • پیش ما صد سال و یکساعت یکیست ** که دراز و کوته از ما منفکیست

  • That length and shortness is in bodies (alone): where is that long and short in the soul?
  • آن دراز و کوتهی در جسمهاست ** آن دراز و کوته اندر جان کجاست

  • The three hundred and nine years of the Men of the Cave seemed to them one day (that passed) without grief and woe;
  • سیصد و نه سال آن اصحاب کهف ** پیششان یک روز بی اندوه و لهف

  • And (only) then did it seem to them one day even, when their spirits came back from non-existence into their bodies. 2940
  • وانگهی بنمودشان یک روز هم ** که به تن باز آمد ارواح از عدم

  • When there is no day and night and month and year, how should there be satiety and old age and weariness?
  • چون نباشد روز و شب یا ماه و سال ** کی بود سیری و پیری و ملال

  • Since there is (for us) selflessness in the rose-garden of non-existence, there is (for us) intoxication caused by the goblet of Divine grace.
  • در گلستان عدم چون بی‌خودیست ** مستی از سغراق لطف ایزدیست

  • Any one that has not drunk (thereof is in the same case as those to whom the saying, ‘Whoso) has not tasted does not know’ (is applicable): how should the dung-beetle conceive the (fragrant) breaths of the rose?
  • لم یذق لم یدر هر کس کو نخورد ** کی بوهم آرد جعل انفاس ورد

  • It is not conceivable: if it were conceivable, it would become non-existent, like (all) objects of conception.
  • نیست موهوم ار بدی موهوم آن ** همچو موهومان شدی معدوم آن

  • How should Hell conceive Paradise? Does a beauteous face shine (forth) at all from an ugly pig? 2945
  • دوزخ اندر وهم چون آرد بهشت ** هیچ تابد روی خوب از خوک زشت

  • Hark, do not cut your own throat! Take heed, O despicable one, (when) such a morsel as this has reached your mouth.
  • هین گلوی خود مبر هان ای مهان ** این‌چنین لقمه رسیده تا دهان

  • We have brought the hard ways to an end; we have made the way easy for our own people.”
  • راههای صعب پایان برده‌ایم ** ره بر اهل خویش آسان کرده‌ایم

  • How the people (of Sabá) repeated their resistance to the (prophets') hope (of converting them and set themselves) against the prophets, on whom be peace.
  • مکرر کردن قوم اعتراض ترجیه بر انبیا علیهم‌السلام

  • The people (of Sabá) said, “If ye bring good luck to yourselves, ye are ill-starred for us and are opposed (to us) and rejected (by us).
  • قوم گفتند از شما سعد خودیت ** نحس مایید و ضدیت و مرتدیت

  • Our souls were free from cares: ye have cast us into grief and trouble.
  • جان ما فارغ بد از اندیشه‌ها ** در غم افکندید ما را و عنا

  • Through your evil presage the delightful concord and agreement that existed (amongst us) has been turned into a hundred separations. 2950
  • ذوق جمعیت که بود و اتفاق ** شد ز فال زشتتان صد افتراق

  • (Formerly) we were parrots eating sugar for dessert; (now) through you we have become birds that meditate on death.
  • طوطی نقل شکر بودیم ما ** مرغ مرگ‌اندیش گشتیم از شما

  • Wheresoever is a grief-spreading tale, wheresoever is an odious rumour,
  • هر کجا افسانه‌ی غم‌گستریست ** هر کجا آوازه‌ی مستنکریست

  • Wheresoever in the world is an evil presage, wheresoever is a monstrous transformation, a terrible punishment, an infliction of chastisement—
  • هر کجا اندر جهان فال بذست ** هر کجا مسخی نکالی ماخذست

  • (All those things) are (contained) in the parable of your story and in your evil presage: ye have an appetite for rousing grief.”
  • در مثال قصه و فال شماست ** در غم‌انگیزی شما را مشتهاست

  • How the prophets, on whom be peace, answered them once more.
  • باز جواب انبیا علیهم السلام