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1
907-956

  • My ear heard ‘The believer is not bitten (twice),’ and adopted (this) saying of the Prophet with heart and soul.”
  • گوش من لا یلدغ المؤمن شنید ** قول پیغمبر به جان و دل گزید
  • How the beasts asserted the superiority of trust in God to exertion and acquisition.
  • ترجیح نهادن نخجیران توکل را بر جهد و اکتساب‌‌
  • They all said: “O knowing sage, let precaution alone: it is of no avail against the Divine decree.
  • جمله گفتند ای حکیم با خبر ** الحذر دع لیس یغنی عن قدر
  • In precaution is the embroilment of broil and woe: go, put thy trust in God: trust in God is better.
  • در حذر شوریدن شور و شر است ** رو توکل کن توکل بهتر است‌‌
  • Do not grapple with Destiny, O fierce and furious one, lest Destiny also pick a quarrel with thee. 910
  • با قضا پنجه مزن ای تند و تیز ** تا نگیرد هم قضا با تو ستیز
  • One must be dead in presence of the decree of God, so that no blow may come from the Lord of the daybreak.”
  • مرده باید بود پیش حکم حق ** تا نیاید زخم از رب الفلق‌‌
  • How the lion upheld the superiority of exertion and acquisition to trust in God and resignation.
  • ترجیح نهادن شیر جهد و اکتساب را بر توکل و تسلیم‌‌
  • “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 آری گر توکل رهبر است ** این سبب هم سنت پیغمبر است‌‌
  • The Prophet said with a loud voice, ‘While trusting in God bind the knee of thy camel.’
  • گفت پیغمبر به آواز بلند ** با توکل زانوی اشتر ببند
  • 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.”
  • رمز الکاسب حبیب الله شنو ** از توکل در سبب کاهل مشو
  • How the beasts preferred trust in God to exertion.
  • ترجیح نهادن نخجیران توکل را بر اجتهاد
  • 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. 915
  • قوم گفتندش که کسب از ضعف خلق ** لقمه‌‌ی تزویر دان بر قدر حلق‌‌
  • There is no work better than trust in God: what, indeed, is dearer (to God) than resignation?
  • نیست کسبی از توکل خوبتر ** چیست از تسلیم خود محبوبتر
  • Often do they flee from affliction (only) to (fall into) affliction; often do they recoil from the snake (only) to (meet with) the dragon.
  • بس گریزند از بلا سوی بلا ** بس جهند از مار سوی اژدها
  • 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).
  • حیله کرد انسان و حیله‌‌ش دام بود ** آن که جان پنداشت خون آشام بود
  • He locked the door while the foe was in the house: the plot of Pharaoh was a story of this sort.
  • در ببست و دشمن اندر خانه بود ** حیله‌‌ی فرعون زین افسانه بود
  • That vengeful man slew hundreds of thousands of babes, while the one he was searching after was in his (Pharaoh's) house. 920
  • صد هزاران طفل کشت آن کینه کش ** و آن که او می‌‌جست اندر خانه‌‌اش‌‌
  • Since in our eyesight (foresight) there is much defect, go, let your own sight pass away (faná) in the sight of the Friend (God).
  • دیده‌‌ی ما چون بسی علت در اوست ** رو فنا کن دید خود در دید دوست‌‌
  • His sight for ours—what a goodly recompense! In His sight you will find the whole object of your desire.
  • دید ما را دید او نعم العوض ** یابی اندر دید او کل غرض‌‌
  • So long as the child could neither grasp (exert strength) nor run, he had nothing to ride on but his father's neck;
  • طفل تا گیرا و تا پویا نبود ** مرکبش جز گردن بابا نبود
  • When he became a busybody and plied hand and foot (exerted himself), he fell into trouble and wretchedness.
  • چون فضولی گشت و دست و پا نمود ** در عنا افتاد و در کور و کبود
  • The spirits of created beings, before (the creation of) hand and foot, by reason of their faithfulness were flying in (the realm of) purity; 925
  • جانهای خلق پیش از دست و پا ** می‌‌پریدند از وفا اندر صفا
  • When they were constrained by the (Divine) command, Get ye down, they became engaoled in anger and covetousness and contentment.
  • چون به امر اهبطوا بندی شدند ** حبس خشم و حرص و خرسندی شدند
  • We are the family of the Lord and craving after milk (like infants): he (the Prophet) said, ‘The people are God's family.’
  • ما عیال حضرتیم و شیر خواه ** گفت الخلق عیال للإله‌‌
  • He who gives rain from heaven is also able, from His mercy, to give us bread.”
  • آن که او از آسمان باران دهد ** هم تواند کاو ز رحمت نان دهد
  • How the lion pronounced exertion to be superior to trust in God.
  • باز ترجیح‌‌نهادن شیر جهد را بر توکل‌‌
  • “Yes,” said the lion; “but the Lord of His servants set a ladder before our feet.
  • گفت شیر آری ولی رب العباد ** نردبانی پیش پای ما نهاد
  • Step by step must we climb towards the roof: to be a necessitarian here is (to indulge in) foolish hopes. 930
  • پایه پایه رفت باید سوی بام ** هست جبری بودن اینجا طمع خام‌‌
  • You have feet: why do you make yourself out to be lame? you have hands: why do you conceal the fingers (whereby you grasp)?
  • پای داری چون کنی خود را تو لنگ ** دست داری چون کنی پنهان تو چنگ‌‌
  • When the master put a spade in the slave's hand, his object was made known to him (the slave) without (a word falling from his) tongue.
  • خواجه چون بیلی به دست بنده داد ** بی‌‌زبان معلوم شد او را مراد
  • Hand and spade alike are His (God's) implicit signs; (our powers of) thinking upon the end are His explicit declarations.
  • دست همچون بیل اشارتهای اوست ** آخر اندیشی عبارتهای اوست‌‌
  • When you take His signs to heart (and) devote your life to fulfilling that indication (of His will),
  • چون اشارتهاش را بر جان نهی ** در وفای آن اشارت جان دهی‌‌
  • Then He will give you many hints (for the understanding) of mysteries, He will remove the burden from you and give you (spiritual) authority. 935
  • پس اشارتهای اسرارت دهد ** بار بر دارد ز تو کارت دهد
  • Do you bear (His burden)? He will cause you to be borne (aloft). Do you receive (His commands)? He will cause you to be received (into His favour).
  • حاملی محمول گرداند ترا ** قابلی مقبول گرداند ترا
  • If you accept His command, you will become the spokesman (thereof); if you seek union (with Him), thereafter you will become united.
  • قابل امر ویی قایل شوی ** وصل جویی بعد از آن واصل شوی‌‌
  • Free-will is the endeavour to thank (God) for His beneficence: your necessitarianism is the denial of that beneficence.
  • سعی شکر نعمتش قدرت بود ** جبر تو انکار آن نعمت بود
  • Thanksgiving for the power (of acting freely) increases your power; necessitarianism takes the (Divine) gift (of free-will) out of your hand.
  • شکر قدرت قدرتت افزون کند ** جبر نعمت از کفت بیرون کند
  • Your necessitarianism is (like) sleeping on the road: do not sleep! Sleep not, until you see the gate and the threshold! 940
  • جبر تو خفتن بود در ره مخسب ** تا نبینی آن در و درگه مخسب‌‌
  • Beware! do not sleep, O inconsiderate sluggard, save underneath that fruit-laden tree,
  • هان مخسب ای جبری بی‌‌اعتبار ** جز به زیر آن درخت میوه‌‌دار
  • So that every moment the wind may shake the boughs and shower upon the sleeper (spiritual) dessert and provision for the journey.
  • تا که شاخ افشان کند هر لحظه باد ** بر سر خفته بریزد نقل و زاد
  • (How absurd) to be a necessitarian and sleep amidst highwaymen! How should the untimely bird receive quarter?
  • جبر و خفتن در میان ره زنان ** مرغ بی‌‌هنگام کی یابد امان‌‌
  • And if you turn up your nose at His signs, you deem (yourself) a man, but when you consider (more deeply), you are (only) a woman.
  • ور اشارتهاش را بینی زنی ** مرد پنداری و چون بینی زنی‌‌
  • This measure of understanding which you possess is lost: a head from which the understanding flies away, 945
  • این قدر عقلی که داری گم شود ** سر که عقل از وی بپرد دم شود
  • Because ingratitude is wickedness and disgrace and brings the ingrate to the bottom of Hell-fire.
  • ز آن که بی‌‌شکری بود شوم و شنار ** می‌‌برد بی‌‌شکر را در قعر نار
  • If you are putting trust in God, put trust (in Him) as regards (your) work: sow (the seed), then rely upon the Almighty.”
  • گر توکل می‌‌کنی در کار کن ** کشت کن پس تکیه بر جبار کن‌‌
  • How the beasts once more asserted the superiority of trust in God to exertion.
  • باز ترجیح نهادن نخجیران توکل را بر جهد
  • They all lifted up their voices (to dispute) with him, saying, “Those covetous ones who sowed (the seed of) means,
  • جمله با وی بانگها برداشتند ** کان حریصان که سببها کاشتند
  • Myriads on myriads of men and women—why, then, did they remain deprived of fortune?
  • صد هزار اندر هزار از مرد و زن ** پس چرا محروم ماندند از زمن‌‌
  • From the beginning of the world myriads of generations have opened a hundred mouths, like dragons: 950
  • صد هزاران قرن ز آغاز جهان ** همچو اژدرها گشاده صد دهان‌‌
  • Those clever people devised plots (of such power) that the mountain thereby was torn up from its foundation.
  • مکرها کردند آن دانا گروه ** که ز بن بر کنده شد ز آن مکر کوه‌‌
  • The Glorious (God) described their plots (when He said): (though their guile be such) that the tops of the mountains might be moved thereby.
  • کرد وصف مکرهاشان ذو الجلال ** لتزول منه اقلال الجبال‌‌
  • (But) except the portion which came to pass (was predestined) in eternity, nothing showed its face (accrued to them) from their scheming and doing.
  • جز که آن قسمت که رفت اندر ازل ** روی ننمود از شکار و از عمل‌‌
  • They all fell from (failed in) plan and act: the acts and decrees of the Maker remained.
  • جمله افتادند از تدبیر و کار ** ماند کار و حکم‌‌های کردگار
  • O illustrious one, do not regard work as aught but a name! O cunning one, think not that exertion is aught but a vain fancy!” 955
  • کسب جز نامی مدان ای نامدار ** جهد جز وهمی مپندار ای عیار
  • How ‘Azrá‘íl (Azrael) looked at a certain man, and how that man fled to the palace of Solomon; and setting forth the superiority of trust in God to exertion and the uselessness of the latter.
  • نگریستن عزراییل بر مردی و گریختن آن مرد در سرای سلیمان و تقریر ترجیح توکل بر جهد و قلت فایده‌‌ی جهد
  • One forenoon a freeborn (noble) man arrived and ran into Solomon's hall of justice,
  • زاد مردی چاشتگاهی در رسید ** در سرا عدل سلیمان در دوید