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3
2890-2939

  • He grows stout and slinks into a shady place—a lazy, full-fed, cowardly, self-opinionated (creature)! 2890
  • زفت گردد پا کشد در سایه‌ای ** کاهلی سیری غری خودرایه‌ای
  • His heart (conscience) says to him, “Build a house, O uncle!” He says, “How shall I find room in the house? Tell (me that).”
  • گویدش دل خانه‌ای ساز ای عمو ** گوید او در خانه کی گنجم بگو
  • In the hour of pain the bones of your greed shrink together and diminish in compass,
  • استخوان حرص تو در وقت درد ** درهم آید خرد گردد در نورد
  • And you say penitently, “I will build a house: it will be a resting-place (refuge) for me in winter”;
  • گویی از توبه بسازم خانه‌ای ** در زمستان باشدم استانه‌ای
  • (But) when the pain is gone and your greed has grown stout, the desire for the house departs from you, just as (in the case of) the dog.
  • چون بشد درد و شدت آن حرص زفت ** همچو سگ سودای خانه از تو رفت
  • Thanksgiving for the bounty is sweeter than the bounty (itself): how should he that is addicted to thanksgiving go towards (direct his attention to) the bounty? 2895
  • شکر نعمت خوشتر از نعمت بود ** شکرباره کی سوی نعمت رود
  • Thanksgiving is the soul of the bounty, and the bounty is as the husk, because thanksgiving brings you to the abode of the Beloved.
  • شکر جان نعمت و نعمت چو پوست ** ز آنک شکر آرد ترا تا کوی دوست
  • Bounty produces heedlessness, and thanksgiving alertness: hunt after bounty with the snare of thanksgiving to the King.
  • نعمت آرد غفلت و شکر انتباه ** صید نعمت کن بدام شکر شاه
  • The bounty of thanksgiving will make you contented and princely, so that you will bestow a hundred bounties on the poor.
  • نعمت شکرت کند پرچشم و میر ** تا کنی صد نعمت ایثار فقیر
  • You will eat your fill of the viands and dessert of God, so that hunger and begging will depart from you.
  • سیر نوشی از طعام و نقل حق ** تا رود از تو شکم‌خواری و دق
  • How the unbelievers stopped the prophets, on whom be peace, from giving admonition and brought forward Necessitarian arguments.
  • منع کردن انبیا را از نصیحت کردن و حجت آوردن جبریانه
  • The people (of Sabá) said, “O admonishers, what ye have said is enough, if there be any one in this village. 2900
  • قوم گفتند ای نصوحان بس بود ** اینچ گفتید ار درین ده کس بود
  • God hath set a lock upon our hearts; none can prevail against the Creator.
  • قفل بر دلهای ما بنهاد حق ** کس نداند برد بر خالق سبق
  • That Artist made the picture of us to be this: this will not be altered by talking.
  • نقش ما این کرد آن تصویرگر ** این نخواهد شد بگفت و گو دگر
  • A hundred years you may tell the pebble to become a ruby, a hundred years you may tell the old to become new;
  • سنگ را صد سال گویی لعل شو ** کهنه را صد سال گویی باش نو
  • You may tell earth to assume the qualities of water, you may tell water to become honey or milk—
  • خاک را گویی صفات آب گیر ** آب را گویی عسل شو یا که شیر
  • (’Tis all in vain): He is the Creator of the heavens and the heavenly ones, the Creator of water and earth and earthly beings. 2905
  • خالق افلاک او و افلاکیان ** خالق آب و تراب و خاکیان
  • To heaven He gave its circling motion and its purity; to (the mixed) water and earth its dark appearance and its (power of) growth.
  • آسمان را داد دوران و صفا ** آب و گل را تیره رویی و نما
  • How can heaven choose turbidity? How can (the mixed) earth and water buy purity?
  • کی تواند آسمان دردی گزید ** کی تواند آب و گل صفوت خرید
  • To every one He hath allotted a certain course: how should a mountain by any effort become as a straw?”
  • قسمتی کردست هر یک را رهی ** کی کهی گردد بجهدی چون کهی
  • The answer of the prophets, on whom be peace, to the Necessitarians.
  • جواب انبیا علیهم السلام مر جبریان را
  • The prophets said, “Yes: He hath created some qualities from which it is impossible to withdraw one's self,
  • انبیا گفتند کاری آفرید ** وصفهایی که نتان زان سر کشید
  • And He hath (also) created qualities (which are only) accidental, so that a hated person becomes acceptable. 2910
  • و آفرید او وصفهای عارضی ** که کسی مبغوض می‌گردد رضی
  • If you bid a stone become gold, ’tis futile; (but) if you bid copper become gold, the way (of transmuting it) exists.
  • سنگ را گویی که زر شو بیهده‌ست ** مس را گویی که زر شو راه هست
  • If you bid sand become clay, it is incapable (of doing so); (but) if you bid earth become clay, that is possible.
  • ریگ را گویی که گل شو عاجزست ** خاک را گویی که گل شو جایزست
  • He hath given (ordained to us) maladies for which there is no remedy, such as lameness, flatness of the nose, and blindness;
  • رنجها دادست کان را چاره نیست ** آن بمثل لنگی و فطس و عمیست
  • He hath given maladies for which there is a remedy, such as facial paralysis and headache.
  • رنجها دادست کان را چاره هست ** آن بمثل لقوه و درد سرست
  • These medicines He hath made for the sake of (restoring) harmony: these maladies and medicines are not in vain. 2915
  • این دواها ساخت بهر ایتلاف ** نیست این درد و دواها از گزاف
  • Nay, most maladies have a cure: when you seek in earnest, it will come to hand.”
  • بلک اغلب رنجها را چاره هست ** چون بجد جویی بیاید آن بدست
  • How the infidels repeated the Necessitarian arguments.
  • مکرر کردن کافران حجتهای جبریانه را
  • The people said, “O company (of prophets), this malady of ours is not one of those that admit of cure.
  • قوم گفتند ای گروه این رنج ما ** نیست زان رنجی که بپذیرد دوا
  • For years ye uttered spells and admonitions of this kind, and by them our bondage was made sorer every moment.
  • سالها گفتید زین افسون و پند ** سخت‌تر می‌گشت زان هر لحظه بند
  • If this disease were susceptible of cure, some particle of it would at last have been removed.
  • گر دوا را این مرض قابل بدی ** آخر از وی ذره‌ای زایل شدی
  • When hepatitis occurs, water does not enter the liver: if he (the patient) should drink up the (whole) sea, it (the water) would go somewhere else; 2920
  • سده چون شد آب ناید در جگر ** گر خورد دریا رود جایی دگر
  • Consequently the hands and feet become swollen: that water-drinking does not defeat the thirst.”
  • لاجرم آماس گیرد دست و پا ** تشنگی را نشکند آن استقا
  • How the prophets, on whom be peace, answered them again.
  • باز جواب انبیا علیهم السلام ایشان را
  • The prophets said, “Despair is wicked: the grace and the mercies of the Creator are infinite.
  • انبیا گفتند نومیدی بدست ** فضل و رحمتهای باری بی‌حدست
  • ’Tis not proper to despair of such a Benefactor: cling to the saddle-strap of this Mercy.
  • از چنین محسن نشاید ناامید ** دست در فتراک این رحمت زنید
  • Oh, many a plight became hard in the beginning, (but) afterwards it was relieved, and the hardship passed away.
  • ای بسا کارا که اول صعب گشت ** بعد از آن بگشاده شد سختی گذشت
  • After despair there are many hopes; after darkness there are many suns. 2925
  • بعد نومیدی بسی اومیدهاست ** از پس ظلمت بسی خورشیدهاست
  • I grant indeed that ye have become stony and have put locks upon your ears and hearts;
  • خود گرفتم که شما سنگین شدیت ** قفلها بر گوش و بر دل بر زدیت
  • (But) we have naught to do with any acceptance (on your part): our business is to resign ourselves (to God) and fulfil His command.
  • هیچ ما را با قبولی کار نیست ** کار ما تسلیم و فرمان کردنیست
  • He hath commanded us (to perform) this service: we have not this office of proclaimer (prophetship) from ourselves.
  • او بفرمودستمان این بندگی ** نیست ما را از خود این گویندگی
  • We possess life (only) for the purpose of (executing) the command of God: if He bid us (sow) in a tract of sand, we sow.
  • جان برای امر او داریم ما ** گر به ریگی گوید او کاریم ما
  • 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