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4
2810-2834

  • این عصایی بود این دم اژدهاست ** تا نگویی دوزخ یزدان کجاست 2810
  • This was a rod; it is now a dragon, to the end that thou mayst not say, ‘Where is God's Hell?’”

  • در بیان آنک شناسای قدرت حق نپرسد کی بهشت و دوزخ کجاست
  • Explaining that one who knows the power of God will not ask, "Where are Paradise and Hell?"

  • هر کجا خدا دوزخ کند ** اوج را بر مرغ دام و فخ کند
  • God makes Hell to be wheresoever He will: He makes the zenith to be a snare and trap for the bird.

  • هم ز دندانت برآید دردها ** تا بگویی دوزخست و اژدها
  • Likewise from thy teeth arise pangs of pain, to the end that thou mayst say, “‘Tis Hell and the dragon.”

  • یا کند آب دهانت را عسل ** که بگویی که بهشتست و حلل
  • Or He makes the water of thy mouth to be (sweet as) honey, that thou mayst say, “’Tis Paradise and the robes (of Paradise).”

  • از بن دندان برویاند شکر ** تا بدانی قوت حکم قدر
  • He makes sugar to grow from the roots of the teeth, that thou mayst know the power of the ordinance of the (Divine) decree.

  • پس به دندان بی‌گناهان را مگز ** فکر کن از ضربت نامحترز 2815
  • Do not, then, bite the innocent with thy teeth: bethink thee of the stroke that is not to be guarded against.

  • نیل را بر قبطیان حق خون کند ** سبطیان را از بلا محصون کند
  • God makes the Nile to be blood for the Egyptians; He makes the Israelites safe from calamity,

  • تا بدانی پیش حق تمییز هست ** در میان هوشیار راه و مست
  • That thou mayst know that with God there is discrimination between the sober (traveller) on the Way and the intoxicated.

  • نیل تمییز از خدا آموختست ** که گشاد آن را و این را سخت بست
  • The Nile has learned from God to discriminate, for it opened (the door) for these (Israelites) and shut fast (the door) against those (Egyptians).

  • لطف او عاقل کند مر نیل را ** قهر او ابله کند قابیل را
  • His grace makes the Nile intelligent; His wrath makes Cain foolish.

  • در جمادات از کرم عقل آفرید ** عقل از عاقل به قهر خود برید 2820
  • He, from kindness, created intelligence in lifeless things; He, because of His wrath, cut off intelligence from the intelligent one.

  • در جماد از لطف عقلی شد پدید ** وز نکال از عاقلان دانش رمید
  • By (His) grace an intelligence appeared in lifeless matter, and through (His) chastisement knowledge fled from the intelligent.

  • عقل چون باران به امر آنجا بریخت ** عقل این سو خشم حق دید و گریخت
  • There, by (His) command the rain-like intelligence poured down; here, intelligence saw God's anger and took to flight.

  • ابر و خورشید و مه و نجم بلند ** جمله بر ترتیب آیند و روند
  • Clouds and sun and moon and lofty stars, all come and go according to arrangement.

  • هر یکی ناید مگر در وقت خویش ** که نه پس ماند ز هنگام و نه پیش
  • None comes but at its appointed hour, so that it neither lags behind the time nor (arrives) before.

  • چون نکردی فهم این را ز انبیا ** دانش آوردند در سنگ و عصا 2825
  • How hast not thou understood this from the prophets? They brought knowledge into stone and rod,

  • تا جمادات دگر را بی لباس ** چون عصا و سنگ داری از قیاس
  • That thou, (judging) by analogy, might’st undoubtingly deem the other lifeless things to be like rod and stone (in this respect).

  • طاعت سنگ و عصا ظاهر شود ** وز جمادات دگر مخبر شود
  • The obedience (to God) of stone and rod is made manifest and gives information concerning the other lifeless things,

  • که ز یزدان آگهیم و طایعیم ** ما همه نی اتفاقی ضایعیم
  • That (they say), “We are cognisant of God and obedient (to Him): we all are (bearing witness to His wisdom) not by chance and in vain.

  • هم‌چو آب نیل دانی وقت غرق ** کو میان هر دو امت کرد فرق
  • As (for example) the water of the Nile: thou knowest that at the time of drowning it made a distinction between the two peoples;

  • چون زمین دانیش دانا وقت خسف ** در حق قارون که قهرش کرد و نسف 2830
  • (And) as the earth: thou knowest it to be possessed of knowledge, at the time of (its) sinking, in regard to Qárún whom He subdued and swept away;

  • چون قمر که امر بشنید و شتافت ** پس دو نیمه گشت بر چرخ و شکافت
  • (And) as the moon, which heard the (Divine) command and hastened (to obey) and then became two halves in the sky and split;

  • چون درخت و سنگ کاندر هر مقام ** مصطفی را کرده ظاهرالسلام
  • (And) as the trees and stones which everywhere overtly made the salaam to Mustafá (Mohammed).

  • جواب دهری کی منکر الوهیت است و عالم را قدیم می‌گوید
  • Reply to the materialist who disbelieves in the Deity and says that the world is eternal.

  • دی یکی می‌گفت عالم حادثست ** فانیست این چرخ و حقش وارثست
  • Yesterday some one was saying, “The world is originated in time: this heaven is passing away, and God is its inheritor.”

  • فلسفیی گفت چون دانی حدوث ** حادثی ابر چون داند غیوث
  • A philosopher said, “How do you know (its) temporal origin? How should the rain know the temporality of the cloud?