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4625-4674

  • کای سلیمان معدلت می‌گستری ** بر شیاطین و آدمی‌زاد و پری 4625
  • Saying, “O Solomon, thou dealest out justice to the devils and the children of men and the Jinn.

  • مرغ و ماهی در پناه عدل تست ** کیست آن گم‌گشته کش فضلت نجست
  • Bird and fish are under the protection of thy justice: who is the lost one whom thy bounty hath not sought out?

  • داد ده ما را که بس زاریم ما ** بی‌نصیب از باغ و گلزاریم ما
  • Give justice to us, for we are very miserable: we are deprived of the orchard and the rose-garden.

  • مشکلات هر ضعیفی از تو حل ** پشه باشد در ضعیفی خود مثل
  • The difficulties of every weakling are solved by thee: the gnat in sooth is the (proverbial) similitude for weakness.

  • شهره ما در ضعف و اشکسته‌پری ** شهره تو در لطف و مسکین‌پروری
  • We are celebrated for weakness and frailty: thou art celebrated for kindness and care of the lowly.

  • ای تو در اطباق قدرت منتهی ** منتهی ما در کمی و بی‌رهی 4630
  • O thou who hast reached the limit in (traversing) the stages of Power, (while) we have reached the limit in failure and aberration,

  • داد ده ما را ازین غم کن جدا ** دست گیر ای دست تو دست خدا
  • Do justice, relieve us from this sorrow, take our hand (to help us), O thou whose hand is the hand of God.”

  • پس سلیمان گفت ای انصاف‌جو ** داد و انصاف از که میخواهی بگو
  • Then Solomon said, “O seeker of equity, tell (me), against whom art thou demanding justice and equity?

  • کیست آن کالم که از باد و بروت ** ظلم کردست و خراشیدست روت
  • Who is the oppressor that in (his) insolence has done thee injury and scratched thy face?

  • ای عجب در عهد ما ظالم کجاست ** کو نه اندر حبس و در زنجیر ماست
  • Oh, wonderful! Where, in Our epoch, is the oppressor that is not in Our prison and chains?

  • چونک ما زادیم ظلم آن روز مرد ** پس بعهد ما کی ظلمی پیش برد 4635
  • When We were born, on that day Injustice died: who, then, hath produced (committed) in Our epoch an act of injustice?

  • چون بر آمد نور ظلمت نیست شد ** ظلم را ظلمت بود اصل و عضد
  • When the light dawned, the darkness vanished: darkness is the origin and support of injustice.

  • نک شیاطین کسب و خدمت می‌کنند ** دیگران بسته باصفادند و بند
  • Look, (some of) the devils are doing work and service; the others are bound in shackles and bonds.

  • اصل ظلم ظالمان از دیو بود ** دیو در بندست استم چون نمود
  • The origin of the injustice of the oppressors was from the devil: the devil is in bondage: how did violence appear?

  • ملک زان دادست ما را کن فکان ** تا ننالد خلق سوی آسمان
  • (The Divine Will uttered in) ‘Be, and it was’ hath bestowed the kingdom on Us, that the people may not cry out in lament to Heaven;

  • تا به بالا بر نیاید دودها ** تا نگردد مضطرب چرخ و سها 4640
  • That burning sighs may not soar upward; that the sky and the stars may not be shaken;

  • تا نلرزد عرش از ناله یتیم ** تا نگردد از ستم جانی سقیم
  • That the empyrean may not tremble at the orphan's wail; that no (living) soul may be marred by violence.

  • زان نهادیم از ممالک مذهبی ** تا نیاید بر فلکها یا ربی
  • We established a law (of justice) throughout the kingdoms (of the earth), to the end that no (cry of) ‘O Lord!’ should go up to the skies.

  • منگر ای مظلوم سوی آسمان ** کاسمانی شاه داری در زمان
  • O oppressed one, do not look to Heaven, for thou hast a heavenly king in the temporal world.”

  • گفت پشه داد من از دست باد ** کو دو دست ظلم بر ما بر گشاد
  • The gnat said, “My appeal is against the hand (might) of the Wind, for he opened the two hands of oppression against us.

  • ما ز ظلم او به تنگی اندریم ** با لب بسته ازو خون می‌خوریم 4645
  • Through his oppression we are in sore straits: with closed lips we are drinking blood (suffering torment) from him.”

  • امرکردن سلیمان علیه السلام پشه‌ی متظلم را به احضار خصم به دیوان حکم
  • How Solomon, on whom be peace, commanded the plaintiff gnat to bring its adversary to the court of judgement.

  • پس سلیمان گفت ای زیبادوی ** امر حق باید که از جان بشنوی
  • Then Solomon said, “O thou with the pretty voice, it behoves thee to hearken with (all thy) soul to the command of God.

  • حق به من گفتست هان ای دادور ** مشنو از خصمی تو بی خصمی دگر
  • God hath said to me, ‘Beware, O Judge! Do not hear one litigant without the other litigant.

  • تانیاید هر دو خصم اندر حضور ** حق نیاید پیش حاکم در ظهور
  • Until both litigants come into the presence, the truth does not come to light before the judge.

  • خصم تنها گر بر آرد صد نفیر ** هان و هان بی خصم قول او مگیر
  • If the (one) litigant alone raise a hundred clamours, beware, beware! Do not accept his word without (hearing) his adversary.’

  • من نیارم رو ز فرمان تافتن ** خصم خود را رو بیاور سوی من 4650
  • I dare not avert my face from the (Divine) command. Go, bring thy adversary before me.”

  • گفت قول تست برهان و درست ** خصم من بادست و او در حکم تست
  • It (the gnat) said, “Thy words are an argument (conclusive) and sound. My adversary is the Wind, and he is in thy jurisdiction.”

  • بانگ زد آن شه که ای باد صبا ** پشه افغان کرد از ظلمت بیا
  • The King shouted, “O East-wind, the gnat complains of thy injustice: come!

  • هین مقابل شو تو و خصم و بگو ** پاسخ خصم و بکن دفع عدو
  • Hark, come face to face with thy adversary and reply to thy adversary and rebut thy opponent.”

  • باد چون بشنید آمد تیز تیز ** پشه بگرفت آن زمان راه گریز
  • When the Wind heard (the summons), he came very rapidly: the gnat at once took to flight.

  • پس سلیمان گفت ای پشه کجا ** باش تا بر هر دو رانم من قضا 4655
  • Then Solomon said, “O gnat, where (art thou going)? Stop, that I may pass judgement on (you) both.”

  • گفت ای شه مرگ من از بود اوست ** خود سیاه این روز من از دود اوست
  • It (the gnat) answered, “O King, my death is from his being: verily, this day of mine is black from his smoke.

  • او چو آمد من کجا یابم قرار ** کو بر آرد از نهاد من دمار
  • Since he has come, where shall I find rest? for he wrings the (vital) breath out of my body.”

  • همچنین جویای درگاه خدا ** چون خدا آمد شود جوینده لا
  • Even such is the seeker of the Court of God: when God comes, the seeker is naughted.

  • گرچه آن وصلت بقا اندر بقاست ** لیک ز اول آن بقا اندر فناست
  • Although that union (with God) is immortality on immortality, yet at first that immortality (baqá) consists in dying to self (faná).

  • سایه‌هایی که بود جویای نور ** نیست گردد چون کند نورش ظهور 4660
  • The reflexions that are seeking the Light are naughted when His Light appears.

  • عقل کی ماند چو باشد سرده او ** کل شیء هالک الا وجهه
  • How should the reason remain when He bids it go?Everything is perishing except His Face.

  • هالک آید پیش وجهش هست و نیست ** هستی اندر نیستی خود طرفه‌ایست
  • Before His Face the existent and the non-existent perish: existence in nonexistence is in sooth a marvellous thing!

  • اندرین محضر خردها شد ز دست ** چون قلم اینجا رسیده شد شکست
  • In this place of presence (all) minds are lost beyond control; when the pen reaches this point, it breaks.

  • نواختن معشوق عاشق بیهوش را تا به هوش باز آید
  • How the Beloved caressed the senseless lover, that he might return to his senses.

  • می‌کشید از بیهشی‌اش در بیان ** اندک اندک از کرم صدر جهان
  • The Sadr-i Jahán, from kindness, was drawing him little by little from senselessness into (the capacity for) clear expression.

  • بانگ زد در گوش او شه کای گدا ** زر نثار آوردمت دامن گشا 4665
  • The Prince cried into his ear, “O beggar, I bring gold to scatter o’er thee; spread out thy skirt.

  • جان تو کاندر فراقم می‌طپید ** چونک زنهارش رسیدم چون رمید
  • Thy spirit, which was quivering (with distress) in separation. from me—since I have come to protect it, how has it fled?

  • ای بدیده در فراقم گرم و سرد ** با خود آ از بی‌خودی و باز گرد
  • O thou who hast suffered heat and cold in separation from me, come to thyself from selflessness and return!”

  • مرغ خانه اشتری را بی خرد ** رسم مهمانش به خانه می‌برد
  • The domestic fowl, in the manner of a host, foolishly brings a camel to her house.

  • چون به خانه مرغ اشتر پا نهاد ** خانه ویران گشت و سقف اندر فتاد
  • When the camel set foot in the hen’s house, the house was destroyed and the roof fell in.

  • خانه‌ی مرغست هوش و عقل ما ** هوش صالح طالب ناقه‌ی خدا 4670
  • The hen’s house is our (weak) intelligence and understanding the good intelligence is a seeker of God’s she-camel

  • ناقه چون سر کرد در آب و گلش ** نه گل آنجا ماند نه جان و دلش
  • When the she-camel put her head into its water and clay, neither its clay remained there (in existence) nor its soul and heart.

  • کرد فضل عشق انسان را فضول ** زین فزون‌جویی ظلومست و جهول
  • Pre-eminence in love made Man overweening: because of this desire for excess he is very unjust and very ignorant.

  • جاهلست و اندرین مشکل شکار ** می‌کشد خرگوش شیری در کنار
  • He is ignorant, and in this difficult chase the hare is clasping a lion in his arms.

  • کی کنار اندر کشیدی شیر را ** گر بدانستی و دیدی شیر را
  • How would he clasp the lion in his arms, if he knew and saw the lion?