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2
2630-2679

  • گر عتابی کرد دریای کرم ** بسته کی گردند درهای کرم‏ 2630
  • If the Sea of Bounty has given (me) a rebuke, (yet) how have the doors of Bounty been shut?

  • اصل نقدش داد و لطف و بخشش است ** قهر بر وی چون غباری از غش است‏
  • Giving and grace and favour are the fundamental substance of His coin: wrath is (only) as a speck of alloy on it.

  • از برای لطف عالم را بساخت ** ذره‏ها را آفتاب او نواخت‏
  • He made the world for kindness' sake: His sun caressed the motes (in its beams).

  • فرقت از قهرش اگر آبستن است ** بهر قدر وصل او دانستن است‏
  • If separation (from Him) is big with His wrath, ’tis for the sake of knowing the worth of union with Him,

  • تا دهد جان را فراقش گوشمال ** جان بداند قدر ایام وصال‏
  • So that separation from Him may give the soul chastisement, (and that) the soul may know the value of the days of union.

  • گفت پیغمبر که حق فرموده است ** قصد من از خلق احسان بوده است‏ 2635
  • The Prophet has declared that God said, ‘My purpose in creating was to do good:

  • آفریدم تا ز من سودی کنند ** تا ز شهدم دست‏آلودی کنند
  • I created to the intent that they (My creatures) might draw some gain from Me, and that they might smear their hands with My honey;

  • نی برای آن که تا سودی کنم ** و ز برهنه من قبایی بر کنم‏
  • Not to the end that I might draw some gain (from them), and that I might tear off a coat from one (who is) naked.’

  • چند روزی که ز پیشم رانده است ** چشم من در روی خوبش مانده است‏
  • During the short while since He drove me from His presence, mine eye hath remained (fixed) upon His beauteous face;

  • کز چنان رویی چنین قهر ای عجب ** هر کسی مشغول گشته در سبب‏
  • (And my thought has always been), ‘Such wrath from such a face! Oh, wonderful!’ (whereas) every one (else) has become occupied with (considering) the (secondary) cause (His wrath).

  • من سبب را ننگرم کان حادث است ** ز انکه حادث حادثی را باعث است‏ 2640
  • I do not look at the cause (His wrath), which is temporal, inasmuch as the temporal (only) produces something temporal (like itself).

  • لطف سابق را نظاره می‏کنم ** هر چه آن حادث دو پاره می‏کنم‏
  • I am regarding (His eternally) precedent mercy: whatsoever is temporal I rend in twain.

  • ترک سجده از حسد گیرم که بود ** آن حسد از عشق خیزد نز جحود
  • Grant that my declining to worship (Adam) was from envy; (yet) that envy arises from love (of God), not from denial (of obedience to His command).

  • هر حسد از دوستی خیزد یقین ** که شود با دوست غیری همنشین‏
  • ’Tis certain, all envy arises from love, (for fear) lest another become the companion of the beloved.

  • هست شرط دوستی غیرت پزی ** همچو شرط عطسه گفتن دیر زی‏
  • Brooding jealousy is the necessary consequence of love, just as saying ‘Live long!’ must follow the sneeze.

  • چون که بر نطعش جز این بازی نبود ** گفت بازی کن چه دانم در فزود 2645
  • Since there was no play but this on His board, and He said, ‘Play,’ what more can I do?

  • آن یکی بازی که بد من باختم ** خویشتن را در بلا انداختم‏
  • I played the one play (move) that there was, and cast myself into woe.

  • در بلا هم می‏چشم لذات او ** مات اویم مات اویم مات او
  • Even in woe I am tasting His delights: I am mated by Him, mated by Him, mated by Him!

  • چون رهاند خویشتن را ای سره ** هیچ کس در شش جهت از شش دره‏
  • How shall any one, O noble sir, in (this world of) six directions deliver himself from the shashdara (the place with six doors)?

  • جزو شش از کل شش چون وارهد ** خاصه که بی‏چون مر او را کژ نهد
  • How shall the part of the six escape from the whole of the six, especially when the Unconditioned sets it wrong?

  • هر که در شش او درون آتش است ** اوش برهاند که خلاق شش است‏ 2650
  • Whoever is in the six is in the fire; (only) He that is the creator of the six will deliver him.

  • خود اگر کفر است و گر ایمان او ** دست باف حضرت است و آن او
  • Truly, whether it be infidelity or faith in Him (to which he is predestined), he is the hand-loom (instrument) of the Lord and belongs to Him.”

  • باز تقریر کردن معاویه با ابلیس مکر او را
  • How Mu‘áwiya again exposed the deceitfulness of Iblís.

  • گفت امیر او را که اینها راست است ** لیک بخش تو ازینها کاست است‏
  • The Amír said to him, “These things are true, but your share in these things is wanting.

  • صد هزاران را چو من تو ره زدی ** حفره کردی در خزینه آمدی‏
  • You have waylaid hundreds of thousands like me: you have made a hole and have come into the treasure-house.

  • آتشی از تو نسوزم چاره نیست ** کیست کز دست تو جامه‏ش پاره نیست‏
  • You are fire and naphtha: you are fire: I cannot help being burned by you. Who is there whose raiment is not torn to pieces by your hand?

  • طبعت ای آتش چو سوزانیدنی است ** تا نسوزانی تو چیزی چاره نیست‏ 2655
  • Inasmuch as it is your nature, O fire, to be a cause of burning, there is no help but you must burn something.

  • لعنت این باشد که سوزانت کند ** اوستاد جمله دزدانت کند
  • This is God's curse (on you), that He makes you burn (things) and makes you the master of all thieves.

  • با خدا گفتی شنیدی رو برو ** من چه باشم پیش مکرت ای عدو
  • You have spoken with God and heard (Him speak) face to face: what should I be (able to do) before your deceit, O enemy?

  • معرفتهای تو چون بانگ صفیر ** بانگ مرغانی است لیکن مرغ گیر
  • Your stock of knowledge is like the sound of (the fowler's) whistle: it is the cry of birds, but it is bird-ensnaring.

  • صد هزاران مرغ را آن ره زده ست ** مرغ غره کاشنایی آمده ست‏
  • That (whistle) has waylaid myriads of birds, the bird (in each case) being duped (by the fancy) that a friend is come.

  • در هوا چون بشنود بانگ صفیر ** از هوا آید شود اینجا اسیر 2660
  • When it hears in the air the sound of the whistle, it comes (down) from the air and is made captive here.

  • قوم نوح از مکر تو در نوحه‏اند ** دل کباب و سینه شرحه شرحه‏اند
  • Through your deceit the people of Noah are in lamentation: they have hearts charred and bosoms (torn) to shreds.

  • عاد را تو باد دادی در جهان ** در فگندی در عذاب و اندهان‏
  • You gave ‘Ád in this world to the wind (of destruction): you cast (them) into torment and sorrows.

  • از تو بود آن سنگسار قوم لوط ** در سیاه آبه ز تو خوردند غوط
  • Through you was the stoning of the people of Lot: through you were they sunk in the black rain-water.

  • مغز نمرود از تو آمد ریخته ** ای هزاران فتنه‏ها انگیخته‏
  • Through you was the brain of Nimrod crumbled, O you that have raised thousands of turmoils!

  • عقل فرعون ذکی فیلسوف ** کور گشت از تو نیابید او وقوف‏ 2665
  • Through you the intelligence of Pharaoh, the acute and sage, became blinded, (so that) he found no understanding.

  • بو لهب هم از تو نااهلی شده ** بو الحکم هم از تو بو جهلی شده‏
  • Through you also Bú Lahab became an unworthy one; through you also Bu ’l- Hakam became a Bú Jahl.

  • ای بر این شطرنج بهر یاد را ** مات کرده صد هزار استاد را
  • O you that on this chessboard, for the sake of remembrance, have checkmated hundreds of thousands of masters,

  • ای ز فرزین بندهای مشکلت ** سوخته دلها سیه گشته دلت‏
  • O you by whose difficult attacking moves (our) hearts have been burned and your (own) heart has been blackened,

  • بحر مکری تو خلایق قطره‏ای ** تو چو کوهی وین سلیمان ذره‏ای‏
  • You are the sea of cunning, (and all) the creatures (are but) a drop: you are like a mountain and (we) simple ones (are but) a mote.

  • کی رهد از مکر تو ای مختصم ** غرق طوفانیم الا من عصم‏ 2670
  • Who shall escape from your cunning, O adversary? We are drowned in the flood, except them that are protected (by God).

  • بس ستاره‏ی سعد از تو محترق ** بس سپاه و جمع از تو مفترق‏
  • By you many a fortunate star has been burned: by you many an army and host have been scattered.”

  • باز جواب گفتن ابلیس معاویه را
  • How Iblís again replied to Mu‘áwiya.

  • گفت ابلیسش گشای این عقد را ** من محکم قلب را و نقد را
  • Iblís said to him, “Unravel these knot (and apprehend the matter): I am the touchstone for the false coin and the true.

  • امتحان شیر و کلبم کرد حق ** امتحان نقد و قلبم کرد حق‏
  • God hath made me the test of lion and cur, God hath made me the test of genuine coin and counterfeit.

  • قلب را من کی سیه رو کرده‏ام ** صیرفی‏ام قیمت او کرده‏ام‏
  • When have I blackened the false coin's face? I am the money-changer: I have (only) valued it.

  • نیکوان را ره نمایی می‏کنم ** شاخه‏های خشک را بر می‏کنم‏ 2675
  • To the good I act as guide, the dry branches I rip off.

  • این علفها می‏نهم از بهر چیست ** تا پدید آید که حیوان جنس کیست‏
  • I lay these (different) sorts of fodder (before people)—for what purpose? In order that it may be seen of what kind the animal is.

  • گرگ از آهو چو زاید کودکی ** هست در گرگیش و آهویی شکی‏
  • When a wolf bears young to an antelope, and there is some doubt whether it (the young one) has the nature of wolf or antelope,

  • تو گیاه و استخوان پیشش بریز ** تا کدامین سو کند او گام تیز
  • Drop you grass and bones in front of it (and see) to which side it quickly steps.

  • گر به سوی استخوان آید سگ است ** ور گیا خواهد یقین آهو رگ است‏
  • If it comes towards the bones, it is canine; and if it craves the grass, it is assuredly of the antelope race.