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1
1233-1282

  • How is this disposal (of things) by the Divine destiny (to be called) singular? Know that it is by the Divine destiny that he (the infidel) disbelieves in the Divine destiny.
  • از قضا این تعبیه کی نادر است ** از قضا دان کاو قضا را منکر است‌‌
  • The story of Adam, on whom be peace, and how the Divine destiny sealed up his sight so that he failed to observe the plain meaning of the prohibition and to refrain from interpreting it.
  • قصه‌‌ی آدم علیه السلام و بستن قضا نظر او را از مراعات صریح نهی و ترک تاویل‌‌
  • The father of mankind, who is the lord of He (God) taught (Adam) the Names, hath hundreds of thousands of sciences in every vein.
  • بو البشر کاو علم الاسما بگ است ** صد هزاران علمش اندر هر رگ است‌‌
  • To his soul accrued (knowledge of) the name of every thing, even as that thing exists (in its real nature) unto the end (of the world). 1235
  • اسم هر چیزی چنان کان چیز هست ** تا به پایان جان او را داد دست‌‌
  • No title that he gave became changed: that one whom he called ‘brisk’ did not become ‘lazy.’
  • هر لقب کاو داد آن مبدل نشد ** آن که چستش خواند او کاهل نشد
  • Whoso is (to be) a believer at the last, he saw at the first; whoso is (to be) an infidel at the last, to him it became manifest.
  • هر که آخر مومن است اول بدید ** هر که آخر کافر او را شد پدید
  • Do thou hear the name of every thing from the knower: hear the inmost meaning of the mystery of He taught the Names.
  • اسم هر چیزی تو از دانا شنو ** سر رمز علم الاسما شنو
  • With us, the name of every thing is its outward (appearance); with the Creator, the name of every thing is its inward (reality).
  • اسم هر چیزی بر ما ظاهرش ** اسم هر چیزی بر خالق سرش‌‌
  • In the eyes of Moses the name of his rod was ‘staff’; in the eyes of the Creator its name was ‘dragon.’ 1240
  • نزد موسی نام چوبش بد عصا ** نزد خالق بود نامش اژدها
  • Here the name of ‘Umar was ‘idolater,’ but in Alast. his name was ‘believer.’
  • بد عمر را نام اینجا بت پرست ** لیک مومن بود نامش در الست‌‌
  • That of which the name, with us, was ‘seed’ was, in the sight of God, this figure (of thee) who art (now) with me.
  • آن که بد نزدیک ما نامش منی ** پیش حق این نقش بد که با منی‌‌
  • This ‘seed’ was a form (idea) in non-existence (potentiality), existent with God, neither more nor less (than the form in which it appeared externally).
  • صورتی بود این منی اندر عدم ** پیش حق موجود نه بیش و نه کم‌‌
  • In brief, that which is our end is really our name with God.
  • حاصل آن آمد حقیقت نام ما ** پیش حضرت کان بود انجام ما
  • He bestows on a man a name according to his final state, not according to that (state) to which He gives the name of ‘a loan.’ 1245
  • مرد را بر عاقبت نامی نهد ** نه بر آن کاو عاریت نامی نهد
  • Inasmuch as the eye of Adam saw by means of the Pure Light, the soul and inmost sense of the names became evident to him.
  • چشم آدم چون به نور پاک دید ** جان و سر نامها گشتش پدید
  • Since the angels perceived in him the rays of God, they fell in worship and hastened to do homage.
  • چون ملک انوار حق در وی بیافت ** در سجود افتاد و در خدمت شتافت‌‌
  • If until the Resurrection I reckon up the praise of this Adam whose name I am celebrating, I fall short (of what is due).
  • مدح این آدم که نامش می‌‌برم ** قاصرم گر تا قیامت بشمرم‌‌
  • All this he knew; (yet) when the Divine destiny came, he was at fault in the knowledge of a single prohibition,
  • این همه دانست و چون آمد قضا ** دانش یک نهی شد بر وی خطا
  • Wondering whether the prohibition was for the purpose of making unlawful (the thing prohibited), or whether it admitted of an interpretation and was a cause of perplexity. 1250
  • کای عجب نهی از پی تحریم بود ** یا به تاویلی بد و توهیم بود
  • When (the view that it admitted of) interpretation prevailed in his mind, his nature hastened in bewilderment towards the wheat.
  • در دلش تاویل چون ترجیح یافت ** طبع در حیرت سوی گندم شتافت‌‌
  • When the thorn went into the foot of the gardener (Adam), the thief (Satan) found an opportunity and quickly carried off the goods.
  • باغبان را خار چون در پای رفت ** دزد فرصت یافت، کالا برد تفت‌‌
  • As soon as he escaped from bewilderment, he returned into the (right) road; (then) he saw that the thief had carried off the wares from the shop.
  • چون ز حیرت رست باز آمد به راه ** دید برده دزد رخت از کارگاه‌‌
  • He cried, ‘O Lord, we have done wrong,’ and ‘Alas,’ that is to say, ‘darkness came and the way was lost.’
  • ربنا إنا ظلمنا گفت و آه ** یعنی آمد ظلمت و گم گشت راه‌‌
  • Divine destiny, then, is a cloud that covers the sun: thereby lions and dragons become as mice. 1255
  • پس قضا ابری بود خورشید پوش ** شیر و اژدرها شود زو همچو موش‌‌
  • If I (the hoopoe) do not see a snare in the hour of Divine ordainment, ’tis not I alone who am ignorant in the course of Divine ordainment.”
  • من اگر دامی نبینم گاه حکم ** من نه تنها جاهلم در راه حکم‌‌
  • Oh, happy he that clave to righteousness, he (that) let (his own) strength go and took to supplication!
  • ای خنک آن کاو نکو کاری گرفت ** زور را بگذاشت او زاری گرفت‌‌
  • If the Divine destiny shrouds thee in black like night, yet the Divine destiny will take thy hand (and guide thee) at the last.
  • گر قضا پوشد سیه همچون شبت ** هم قضا دستت بگیرد عاقبت‌‌
  • If the Divine destiny a hundred times attempts thy life, yet the Divine destiny gives thee life and heals thee.
  • گر قضا صد بار قصد جان کند ** هم قضا جانت دهد درمان کند
  • This Divine destiny, if a hundred times it waylays thee, (nevertheless) pitches thy tent on the top of Heaven. 1260
  • این قضا صد بار اگر راهت زند ** بر فراز چرخ خرگاهت زند
  • Know that this is from the loving kindness (of God), that He terrifies thee in order that He may establish thee in the kingdom of security.
  • از کرم دان این که می‌‌ترساندت ** تا به ملک ایمنی بنشاندت‌‌
  • This subject hath no end. ’Tis late. Hearken (now) to the story of the hare and the lion.
  • این سخن پایان ندارد گشت دیر ** گوش کن تو قصه‌‌ی خرگوش و شیر
  • How the hare drew back from the lion when he approached the well.
  • پای واپس کشیدن خرگوش از شیر چون نزدیک چاه رسید
  • When the lion came near the well, he saw that the hare lagged on the way and stepped back.
  • چون که نزد چاه آمد شیر دید ** کز ره آن خرگوش ماند و پا کشید
  • He said, “Why have you stepped back? Do not step back, come on!”
  • گفت پا واپس کشیدی تو چرا ** پای را واپس مکش پیش اندر آ
  • The hare said, “Where is my (power to move a) foot? for (both) hand and foot are gone. My soul trembles and my heart (courage) has fled. 1265
  • گفت کو پایم که دست و پای رفت ** جان من لرزید و دل از جای رفت‌‌
  • Seest thou not the colour of my face (pale) as gold? My colour indeed is giving knowledge of my inward state.
  • رنگ رویم را نمی‌‌بینی چو زر ** ز اندرون خود می‌‌دهد رنگم خبر
  • Since God has called the (external) sign (aspect) informative, the eye of the gnostic has remained turned towards the sign.
  • حق چو سیما را معرف خوانده است ** چشم عارف سوی سیما مانده است‌‌
  • Colour and scent are significant like a bell: the neigh of a horse makes (one) acquainted with the horse.
  • رنگ و بو غماز آمد چون جرس ** از فرس آگه کند بانگ فرس‌‌
  • The sound made by any thing conveys knowledge of it, so that you may distinguish the bray of an ass from the creak of a door.
  • بانگ هر چیزی رساند زو خبر ** تا بدانی بانگ خر از بانگ در
  • Touching the discrimination of persons (one from another), the Prophet said, ‘A man is hidden when his tongue is folded up.’ 1270
  • گفت پیغمبر به تمییز کسان ** مرء مخفی لدی طی اللسان‌‌
  • The colour of the face indicates the state of the heart: have pity on me, implant love of me in thy heart.
  • رنگ رو از حال دل دارد نشان ** رحمتم کن مهر من در دل نشان‌‌
  • A red complexion has the sound of (declares and expresses) thankfulness (satisfaction); the sound (signification) of a pale complexion has the sound (signification) of patience.
  • رنگ روی سرخ دارد بانگ شکر ** بانگ روی زرد باشد صبر و نکر
  • There has come upon me that which takes away hand and foot, takes away colour of face and strength and (every outward) mark;
  • در من آمد آن که دست و پا برد ** رنگ رو و قوت و سیما برد
  • That which shatters every thing it comes upon, tears up every tree from root and bottom;
  • آن که در هر چه در آید بشکند ** هر درخت از بیخ و بن او بر کند
  • There has come upon me that by which man and animal, mineral and plant have been checkmated. 1275
  • در من آمد آن که از وی گشت مات ** آدمی و جانور جامد نبات‌‌
  • These indeed are (only) parts, (but) wholes (too) are by him (Doom) made yellow in hue and corrupt in odour,
  • این خود اجزایند کلیات از او ** زرد کرده رنگ و فاسد کرده بو
  • So that the world is now patient, now thankful; the garden now puts on a robe (of verdure) and again is bare.
  • تا جهان گه صابر است و گه شکور ** بوستان گه حله پوشد گاه عور
  • The sun, which rises fire-coloured, at another hour sinks headlong.
  • آفتابی کاو بر آید نارگون ** ساعتی دیگر شود او سر نگون‌‌
  • Stars shining in the four quarters (of the sky) are, from time to time, afflicted with (consumed by) burning.
  • اختران تافته بر چار طاق ** لحظه لحظه مبتلای احتراق‌‌
  • The moon, which excels the stars in beauty, becomes like a phantom from the malady of a hectic fever. 1280
  • ماه کاو افزود ز اختر در جمال ** شد ز رنج دق او همچون خیال‌‌
  • This earth, quiet and controlled, is thrown by earthquakes into feverish tremors.
  • این زمین با سکون با ادب ** اندر آرد زلزله‌‌ش در لرز تب‌‌
  • Oh, from this inherited woe many a mountain in the world has become tiny fragments and (grains of) sand.
  • ای بسا که زین بلای مرده‌‌ریگ ** گشته است اندر جهان او خرد و ریگ‌‌