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4
2902-2951

  • He (such a one) sees with his own eye at the present moment that which will come to pass in ten years.
  • آنچ در ده سال خواهد آمدن ** این زمان بیند به چشم خویشتن
  • Similarly, every one sees the unseen and the future, (both) good and evil, according to the measure of his insight.
  • هم‌چنین هر کس به اندازه‌ی نظر ** غیب و مستقبل ببیند خیر وشر
  • When the barrier in front and the barrier behind are removed, the eye penetrates and reads the tablet of the Unseen.
  • چونک سد پیش و سد پس نماند ** شد گذاره چشم و لوح غیب خواند
  • When he (such a one) looks back to the origin of existence, the past circumstances and beginning of existence display themselves (to him)— 2905
  • چون نظر پس کرد تا بدو وجود ** ماجرا و آغاز هستی رو نمود
  • (Namely), the disputation of the terrestrial angels with the (Divine) Majesty as to making our Father (Adam) the Vicegerent.
  • بحث املاک زمین با کبریا ** در خلیفه کردن بابای ما
  • When he casts his eye forward he sees plainly that which shall be (all that shall come to pass) till the (Last) Congregation.
  • چون نظر در پیش افکند او بدید ** آنچ خواهد بود تا محشر پدید
  • Therefore he sees back to the root of the root (the primal origin), and he sees forward clairvoyantly to the Day of Decision.
  • پس ز پس می‌بیند او تا اصل اصل ** پیش می‌بیند عیان تا روز فصل
  • Every one, according to the measure of his spiritual enlightenment, sees the things unseen in proportion to the polishing (of the heart's mirror).
  • هر کسی اندازه‌ی روشن‌دلی ** غیب را بیند به قدر صیقلی
  • The more he polishes, the more he sees and the more visible does the form (of things unseen) become to him. 2910
  • هر که صیقل بیش کرد او بیش دید ** بیشتر آمد برو صورت پدید
  • If you say that that (spiritual) purity is (bestowed by) the grace of God, this success in polishing (the heart) is also (derived) from that (Divine) bounty.
  • گر تو گویی کان صفا فضل خداست ** نیز این توفیق صیقل زان عطاست
  • That (devotional) work and prayer is in proportion to the (worshipper's) aspiration: Man hath nothing but what he hath striven after.
  • قدر همت باشد آن جهد و دعا ** لیس للانسان الا ما سعی
  • God alone is the giver of aspiration: no base churl aspires to be a king.
  • واهب همت خداوندست و بس ** همت شاهی ندارد هیچ خس
  • God's assignment of a particular lot to any one does not hinder (him from exercising) consent and will and choice;
  • نیست تخصیص خدا کس را به کار ** مانع طوع و مراد و اختیار
  • But when He brings some trouble on an ill-fated man, he (that man) ungratefully packs off in flight; 2915
  • لیک چون رنجی دهد بدبخت را ** او گریزاند به کفران رخت را
  • (Whereas), when God brings some trouble on a good-fortuned (blessed) man, he always (approaches and) abides nearer (to God).
  • نیکبختی را چو حق رنجی دهد ** رخت را نزدیکتر وا می‌نهد
  • In battle the pusillanimous from fear for their lives have chosen the means (resource) of flight,
  • بددلان از بیم جان در کارزار ** کرده اسباب هزیمت اختیار
  • (While) the courageous, also from fear for their lives, have charged towards the ranks of the enemy.
  • پردلان در جنگ هم از بیم جان ** حمله کرده سوی صف دشمنان
  • Rustams (heroes) are borne onward by (their) fear and pain; from fear, too, the man of infirm spirit dies within himself.
  • رستمان را ترس و غم وا پیش برد ** هم ز ترس آن بددل اندر خویش مرد
  • Tribulation and fear for one's life are like a touchstone: thereby the brave man is distinguished from every coward. 2920
  • چون محک آمد بلا و بیم جان ** زان پدید آید شجاع از هر جبان
  • How God made a revelation to Moses, on whom be peace, saying, "O Moses, I who am the exalted Creator love thee."
  • وحی کردن حق به موسی علیه‌السلام کی ای موسی من کی خالقم تعالی ترا دوست می‌دارم
  • God spoke to Moses by inspiration of the heart, saying, “O chosen one, I love thee.”
  • گفت موسی را به وحی دل خدا ** کای گزیده دوست می‌دارم ترا
  • He (Moses) said, “O Bountiful One, (tell me) what disposition (in me) is the cause of that, in order that I may augment it.”
  • گفت چه خصلت بود ای ذوالکرم ** موجب آن تا من آن افزون کنم
  • He (God) said, “Thou art like a child in the presence of its mother: when she chastises it, it still lays hold of her.
  • گفت چون طفلی به پیش والده ** وقت قهرش دست هم در وی زده
  • It does not even know that there is any one in the world except her: it is both afflicted with headache (sorrow) by her and intoxicated (with joy) by her.
  • خود نداند که جز او دیار هست ** هم ازو مخمور هم از اوست مست
  • If its mother give it a slap, still it comes to its mother and clings to her. 2925
  • مادرش گر سیلیی بر وی زند ** هم به مادر آید و بر وی تند
  • It does not seek help from any one but her: she is all its evil and its good.
  • از کسی یاری نخواهد غیر او ** اوست جمله شر او و خیر او
  • Thy heart, likewise, in good or evil (plight) never turns from Me to other quarters.
  • خاطر تو هم ز ما در خیر و شر ** التفاتش نیست جاهای دگر
  • In thy sight all besides Me are as stones and clods, whether (they be) boys or youths or old men.”
  • غیر من پیشت چون سنگست و کلوخ ** گر صبی و گر جوان و گر شیوخ
  • Just as Thee we worship in yearning entreaty, (so) in tribulation we ask help of none but Thee.
  • هم‌چنانک ایاک نعبد در حنین ** در بلا از غیر تو لانستعین
  • This Thee we worship is (used) idiomatically for the purpose of (expressing) appropriation, and that (appropriation) is for the purpose of negating hypocrisy. 2930
  • هست این ایاک نعبد حصر را ** در لغت و آن از پی نفی ریا
  • Of Thee we ask help also is for the purpose of appropriation: he (who recites these words) appropriates and restricts the asking of help,
  • هست ایاک نستعین هم بهر حصر ** حصر کرده استعانت را و قصر
  • Meaning, “We perform worship to Thee alone; we have hope of help from Thee alone.”
  • که عبادت مر ترا آریم و بس ** طمع یاری هم ز تو داریم و بس
  • How a king was enraged with his boon-companion, and an intercessor interceded on behalf of the object of (the king's) anger and begged the king (to pardon the offender); and how (when) the king accepted his intercession, the boon-companion resented the action of the intercessor and asked, "Why did you intercede?"
  • خشم کردن پادشاه بر ندیم و شفاعت کردن شفیع آن مغضوب علیه را و از پادشاه درخواستن و پادشاه شفاعت او قبول کردن و رنجیدن ندیم از این شفیع کی چرا شفاعت کردی
  • A king was enraged with a boon-companion and was about to reduce him to smoke and dust.
  • پادشاهی بر ندیمی خشم کرد ** خواست تا از وی برآرد دود و گرد
  • The king drew his sword from the scabbard that he might inflict upon him the punishment for that disobedience.
  • کرد شه شمشیر بیرون از غلاف ** تا زند بر وی جزای آن خلاف
  • No one had the courage to utter a word nor any intercessor to venture on intercession, 2935
  • هیچ کس را زهره نه تا دم زند ** یا شفیعی بر شفاعت بر تند
  • Except one amongst the courtiers named ‘Imádu ’l-Mulk, (who was) privileged in respect of intercession, like Mustafá (Mohammed).
  • جز عمادالملک نامی در خواص ** در شفاعت مصطفی‌وارانه خاص
  • He sprang up and at once prostrated himself: the king immediately put away from his hand the sword of vengeance,
  • بر جهید و زود در سجده فتاد ** در زمان شه تیغ قهر از کف نهاد
  • And said, “If he is the (very) Devil, I forgive him; and if he has done a satanic deed, I cover it up.
  • گفت اگر دیوست من بخشیدمش ** ور بلیسی کرد من پوشیدمش
  • Since thou hast intervened, I am satisfied, (even) if the culprit has committed a hundred acts of harm.
  • چونک آمد پای تو اندر میان ** راضیم گر کرد مجرم صد زیان
  • I can break (annul) a hundred thousand angers, seeing that thou hast such excellence and such worth; 2940
  • صد هزاران خشم را توانم شکست ** که ترا آن فضل و آن مقدار هست
  • (But) nowise can I break (annul) thy supplication, because thy supplication is assuredly my supplication.
  • لابه‌ات را هیچ نتوانم شکست ** زآنک لابه‌ی تو یقین لابه‌ی منست
  • (Even) if he had thrown earth and heaven into confusion, this man would not have escaped from (my) vengeance;
  • گر زمین و آسمان بر هم زدی ** ز انتقام این مرد بیرون نامدی
  • And if (the whole world) atom by atom had become a suppliant (for his release), he would not have saved his head from the sword at this moment.
  • ور شدی ذره به ذره لابه‌گر ** او نبردی این زمان از تیغ سر
  • We confer no obligation on thee (by this), O noble one; but (on the contrary) ’tis (only) to explain thy honour (the honour in which I hold thee), O boon-companion.
  • بر تو می‌ننهیم منت ای کریم ** لیک شرح عزت تست ای ندیم
  • Thou didst not make this (intercession), for assuredly I made it, O thou whose qualities are buried in my qualities. 2945
  • این نکردی تو که من کردم یقین ** ایی صفاتت در صفات ما دفین
  • In this (matter) thou art the one employed to do the work, not the (prime) doer (of it), inasmuch as thou art borne by me and art not (thyself) the bearer.
  • تو درین مستعملی نی عاملی ** زانک محمول منی نی حاملی
  • Thou hast become (the instrument of my action, according to the text) Thou didst not throw when thou threwest: like the foam, thou hast abandoned thyself in the wave.
  • ما رمیت اذ رمیت گشته‌ای ** خویشتن در موج چون کف هشته‌ای
  • Thou hast become ‘not’; (now) take up thy abode beside ‘except.’ This is wonderful, that thou art both a prisoner and a prince.
  • لا شدی پهلوی الا خانه‌گیر ** این عجب که هم اسیری هم امیر
  • Thou didst not give what thou gavest: the king gave it. He alone is. God best knoweth the right course.”
  • آنچ دادی تو ندای شاه داد ** اوست بس الله اعلم بالرشاد
  • And the boon-companion who had been delivered from the stroke of calamity was offended with this intercessor and drew back from (his former) fealty. 2950
  • وآن ندیم رسته از زخم و بلا ** زین شفیع آزرد و برگشت از ولا
  • He cut off all (relations of) friendship with that sincere man, and turned his face to the wall in order that he might not give (him) the salaam.
  • دوستی ببرید زان مخلص تمام ** رو به حایط کرد تا نارد سلام