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.
And if an astrologer say to you, ‘By no means set about such an affair to-day,’
صد ره ار بینی دروغ اختری ** یک دوباره راست آید می‌خری
Though you see the falsehood of the astrologer a hundred times, (yet if) it (the prediction) come true once or twice, you are eager to trust him.
این نجوم ما نشد هرگز خلاف ** صحتش چون ماند از تو در غلاف2965
These stars of ours are never at variance (with the truth): how does their truth remain concealed from you?
آن طبیب و آن منجم از گمان ** می‌کنند آگاه و ما خود از عیان
The physician and the astrologer inform (you) from (their own) opinion, and verily we (inform you) from clairvoyance:
دود می‌بینیم و آتش از کران ** حمله می‌آرد به سوی منکران
We behold the smoke and fire rushing from afar towards the unbelievers.
تو همی‌گویی خمش کن زین مقال ** که زیان ماست قال شوم‌فال
You are saying, ‘Be silent (and refrain) from these words, for the words of evil presage are hurtful to us.’”
ای که نصح ناصحان را نشنوی ** فال بد با تست هر جا می‌روی
O you who hearken not unto the admonition of the admonishers, the evil presage is with you wherever you go.
افعیی بر پشت تو بر می‌رود ** او ز بامی بیندش آگه کند2970
A viper is walking on your back: he (the admonisher) sees it from a roof and makes (you) aware;
گوییش خاموش غمگینم مکن ** گوید او خوش باش خود رفت آن سخن
You say to him, “Hush! do not vex me”: he says, “Be happy! Truly, the words have gone (have been spoken).”
چون زند افعی دهان بر گردنت ** تلخ گردد جمله شادی جستنت
When the viper darts its mouth at your neck, all your desire for happiness is made bitter.
پس بدو گویی همین بود ای فلان ** چون بندریدی گریبان در فغان
Then you say to him, “O so-and-so, was this all (the warning you gave me)? Why didn't you tear your collar in outcry,
یا ز بالایم تو سنگی می‌زدی ** تا مرا آن جد نمودی و بدی
Or why weren't you throwing a stone at me from above, in order that that grave calamity and misfortune might be shown to me (plainly)?”
او بگوید زآنک می‌آزرده‌ای ** تو بگویی نیک شادم کرده‌ای2975
He says, “(I refrained) because you were annoyed”; you say (ironically), “You have made me very happy!”
گفت من کردم جوامردی بپند ** تا رهانم من ترا زین خشک بند
He says, “I bestowed counsel generously, that I might deliver you from this sterile (unprofitable) bondage.
از لیمی حق آن نشناختی ** مایه‌ی ایذا و طغیان ساختی
From vileness you acknowledged no obligation for that (generosity): you made (it) a source of injury and insolence.”
این بود خوی لیمان دنی ** بد کند با تو چو نیکویی کنی
This is the nature of base villains: he (such a one) does evil to thee when thou doest good (to him).
نفس را زین صبر می‌کن منحنیش ** که لیمست و نسازد نیکویش
As for the fleshly soul, bend it double (mortify it) by means of this renunciation, for it is vile, and kindness suiteth it not.
با کریمی گر کنی احسان سزد ** مر یکی را او عوض هفصد دهد2980
If thou show beneficence to a noble man, ’tis fitting: he will give seven hundred (benefits) in exchange for every one (conferred upon him);
با لیمی چون کنی قهر و جفا ** بنده‌ای گردد ترا بس با وفا
(But be merciless to the ignoble): when thou treatest a villain with violence and cruelty, he becomes a very faithful servant to thee.
کافران کارند در نعمت جفا ** باز در دوزخ نداشان ربنا
The infidels in (their) prosperity sow (the seed of) cruelty; again (afterwards) in Hell their cry is “O Lord, (deliver us)!”
حکمت آفریدن دوزخ آن جهان و زندان این جهان تا معبد متکبران باشد کی ائتیا طوعا او کرها
The wisdom of (God's) having created Hell in the world hereafter and the prison of (tribulation in) the present world to the end that they may be places of worship for the arrogant (evil-doers): “Come ye willingly or unwillingly.”
که لیمان در جفا صافی شوند ** چون وفا بینند خود جافی شوند
For in (suffering) cruelty the vile are purified; when they receive kindness, they themselves become cruel.
مسجد طاعاتشان پس دوزخست ** پای‌بند مرغ بیگانه فخست
Therefore Hell is the mosque where they perform their devotions: a trap is the (only) fetter for a wild bird.
هست زندان صومعه‌ی دزد و لیم ** کاندرو ذاکر شود حق را مقیم2985
Prison is the cloister of the thief and villain, that there he may be constantly mindful of God.
چون عبادت بود مقصود از بشر ** شد عبادتگاه گردن‌کش سقر
Inasmuch as Divine worship was the object (in the creation) of mankind, Hellfire was made the place of worship for the rebellious.
آدمی را هست در هر کار دست ** لیک ازو مقصود این خدمت بدست
Man hath the power (of action) in everything, but this service (of God) has (ever) been the (final) object of him.
ما خلقت الجن و الانس این بخوان ** جز عبادت نیست مقصود از جهان
“I did not create the Jinn and mankind (save that they might serve Me).” Recite this (text). The (final) object of the world is naught but Divine worship.