بلک اغلب رنجها را چاره هست ** چون بجد جویی بیاید آن بدست
Nay, most maladies have a cure: when you seek in earnest, it will come to hand.”
مکرر کردن کافران حجتهای جبریانه را
How the infidels repeated the Necessitarian arguments.
قوم گفتند ای گروه این رنج ما ** نیست زان رنجی که بپذیرد دوا
The people said, “O company (of prophets), this malady of ours is not one of those that admit of cure.
سالها گفتید زین افسون و پند ** سخت‌تر می‌گشت زان هر لحظه بند
For years ye uttered spells and admonitions of this kind, and by them our bondage was made sorer every moment.
گر دوا را این مرض قابل بدی ** آخر از وی ذره‌ای زایل شدی
If this disease were susceptible of cure, some particle of it would at last have been removed.
سده چون شد آب ناید در جگر ** گر خورد دریا رود جایی دگر2920
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;
لاجرم آماس گیرد دست و پا ** تشنگی را نشکند آن استقا
Consequently the hands and feet become swollen: that water-drinking does not defeat the thirst.”
باز جواب انبیا علیهم السلام ایشان را
How the prophets, on whom be peace, answered them again.
انبیا گفتند نومیدی بدست ** فضل و رحمتهای باری بی‌حدست
The prophets said, “Despair is wicked: the grace and the mercies of the Creator are infinite.
از چنین محسن نشاید ناامید ** دست در فتراک این رحمت زنید
’Tis not proper to despair of such a Benefactor: cling to the saddle-strap of this Mercy.
ای بسا کارا که اول صعب گشت ** بعد از آن بگشاده شد سختی گذشت
Oh, many a plight became hard in the beginning, (but) afterwards it was relieved, and the hardship passed away.
بعد نومیدی بسی اومیدهاست ** از پس ظلمت بسی خورشیدهاست2925
After despair there are many hopes; after darkness there are many suns.
خود گرفتم که شما سنگین شدیت ** قفلها بر گوش و بر دل بر زدیت
I grant indeed that ye have become stony and have put locks upon your ears and hearts;
هیچ ما را با قبولی کار نیست ** کار ما تسلیم و فرمان کردنیست
(But) we have naught to do with any acceptance (on your part): our business is to resign ourselves (to God) and fulfil His command.
او بفرمودستمان این بندگی ** نیست ما را از خود این گویندگی
He hath commanded us (to perform) this service: we have not this office of proclaimer (prophetship) from ourselves.
جان برای امر او داریم ما ** گر به ریگی گوید او کاریم ما
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.
غیر حق جان نبی را یار نیست ** با قبول و رد خلقش کار نیست2930
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.
مزد تبلیغ رسالاتش ازوست ** زشت و دشمن‌رو شدیم از بهر دوست
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.
ما برین درگه ملولان نیستیم ** تا ز بعد راه هر جا بیستیم
At this (Divine) Portal we are not weary, so that we should halt everywhere because of the distance of the way.
دل فرو بسته و ملول آنکس بود ** کز فراق یار در محبس بود
Oppressed in heart and weary is that one (alone) who is in prison through being parted from the Friend.
دلبر و مطلوب با ما حاضرست ** در نثار رحمتش جان شاکرست
The Heart-ravisher and Desired One is present with us: amidst the largesse of His mercy our souls are giving thanks.
در دل ما لاله‌زار و گلشنیست ** پیری و پژمردگی را راه نیست2935
In our hearts is an anemone-field and rose-garden: there is no way (of entrance) for old age and decay;
دایما تر و جوانیم و لطیف ** تازه و شیرین و خندان و ظریف
We are ever fresh and young and gracious, unfaded and sweet and laughing and debonair.
پیش ما صد سال و یکساعت یکیست ** که دراز و کوته از ما منفکیست
To us a hundred years are the same as a single hour, for long and short (time) is a thing disjoined from us.
آن دراز و کوتهی در جسمهاست ** آن دراز و کوته اندر جان کجاست
That length and shortness is in bodies (alone): where is that long and short in the soul?
سیصد و نه سال آن اصحاب کهف ** پیششان یک روز بی اندوه و لهف
The three hundred and nine years of the Men of the Cave seemed to them one day (that passed) without grief and woe;
وانگهی بنمودشان یک روز هم ** که به تن باز آمد ارواح از عدم2940
And (only) then did it seem to them one day even, when their spirits came back from non-existence into their bodies.
چون نباشد روز و شب یا ماه و سال ** کی بود سیری و پیری و ملال
When there is no day and night and month and year, how should there be satiety and old age and weariness?
در گلستان عدم چون بی‌خودیست ** مستی از سغراق لطف ایزدیست
Since there is (for us) selflessness in the rose-garden of non-existence, there is (for us) intoxication caused by the goblet of Divine grace.
لم یذق لم یدر هر کس کو نخورد ** کی بوهم آرد جعل انفاس ورد
Any one that has not drunk (thereof is in the same case as those to whom the saying, ‘Whoso) has not tasted does not know’ (is applicable): how should the dung-beetle conceive the (fragrant) breaths of the rose?
نیست موهوم ار بدی موهوم آن ** همچو موهومان شدی معدوم آن
It is not conceivable: if it were conceivable, it would become non-existent, like (all) objects of conception.
دوزخ اندر وهم چون آرد بهشت ** هیچ تابد روی خوب از خوک زشت2945
How should Hell conceive Paradise? Does a beauteous face shine (forth) at all from an ugly pig?
هین گلوی خود مبر هان ای مهان ** این‌چنین لقمه رسیده تا دهان
Hark, do not cut your own throat! Take heed, O despicable one, (when) such a morsel as this has reached your mouth.
راههای صعب پایان برده‌ایم ** ره بر اهل خویش آسان کرده‌ایم
We have brought the hard ways to an end; we have made the way easy for our own people.”
مکرر کردن قوم اعتراض ترجیه بر انبیا علیهم‌السلام
How the people (of Sabá) repeated their resistance to the (prophets') hope (of converting them and set themselves) against the prophets, on whom be peace.
قوم گفتند از شما سعد خودیت ** نحس مایید و ضدیت و مرتدیت
The people (of Sabá) said, “If ye bring good luck to yourselves, ye are ill-starred for us and are opposed (to us) and rejected (by us).
جان ما فارغ بد از اندیشه‌ها ** در غم افکندید ما را و عنا
Our souls were free from cares: ye have cast us into grief and trouble.
ذوق جمعیت که بود و اتفاق ** شد ز فال زشتتان صد افتراق2950
Through your evil presage the delightful concord and agreement that existed (amongst us) has been turned into a hundred separations.
طوطی نقل شکر بودیم ما ** مرغ مرگ‌اندیش گشتیم از شما
(Formerly) we were parrots eating sugar for dessert; (now) through you we have become birds that meditate on death.
هر کجا افسانه‌ی غم‌گستریست ** هر کجا آوازه‌ی مستنکریست
Wheresoever is a grief-spreading tale, wheresoever is an odious rumour,
هر کجا اندر جهان فال بذست ** هر کجا مسخی نکالی ماخذست
Wheresoever in the world is an evil presage, wheresoever is a monstrous transformation, a terrible punishment, an infliction of chastisement—
در مثال قصه و فال شماست ** در غم‌انگیزی شما را مشتهاست
(All those things) are (contained) in the parable of your story and in your evil presage: ye have an appetite for rousing grief.”
باز جواب انبیا علیهم السلام
How the prophets, on whom be peace, answered them once more.
انبیا گفتند فال زشت و بد ** از میان جانتان دارد مدد2955
The prophets said, “The foul and evil presage has its support from within your souls.
گر تو جایی خفته باشی با خطر ** اژدها در قصد تو از سوی سر
If you are asleep in a perilous place, and a dragon is approaching you from a spot close at hand,
مهربانی مر ترا آگاه کرد ** که بجه زود ار نه اژدرهات خورد
And a kindly person has made you aware (of it), saying, ‘Jump up quickly, or else the dragon will devour you’—
تو بگویی فال بد چون می‌زنی ** فال چه بر جه ببین در روشنی
If you say, ‘Why are you uttering an evil presage?’ (he will reply), ‘What (evil) presage? Jump up and see in the light of day.
از میان فال بد من خود ترا ** می‌رهانم می‌برم سوی سرا
I myself will deliver you from the midst of the evil presage and will take you home.’
چون نبی آگه کننده‌ست از نهان ** کو بدید آنچ ندید اهل جهان2960
He (such a person) is one that acquaints (you) with things hidden, like the prophet who has seen what the people of this world have not seen.
گر طبیبی گویدت غوره مخور ** که چنین رنجی بر آرد شور و شر
If a physician say to you, ‘Do not eat unripe grapes, for such an illness (as is caused by them) will produce (grave) trouble and mischief,’
تو بگویی فال بد چون می‌زنی ** پس تو ناصح را مثم می‌کنی
And if you say, ‘Why are you uttering an evil presage?’— then you are making out your sincere adviser to be culpable.