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4
2912-2936

  • قدر همت باشد آن جهد و دعا ** لیس للانسان الا ما سعی
  • That (devotional) work and prayer is in proportion to the (worshipper's) aspiration: Man hath nothing but what he hath striven after.

  • واهب همت خداوندست و بس ** همت شاهی ندارد هیچ خس
  • God alone is the giver of aspiration: no base churl aspires to be a king.

  • نیست تخصیص خدا کس را به کار ** مانع طوع و مراد و اختیار
  • God's assignment of a particular lot to any one does not hinder (him from exercising) consent and will and choice;

  • لیک چون رنجی دهد بدبخت را ** او گریزاند به کفران رخت را 2915
  • But when He brings some trouble on an ill-fated man, he (that man) ungratefully packs off in flight;

  • نیکبختی را چو حق رنجی دهد ** رخت را نزدیکتر وا می‌نهد
  • (Whereas), when God brings some trouble on a good-fortuned (blessed) man, he always (approaches and) abides nearer (to God).

  • بددلان از بیم جان در کارزار ** کرده اسباب هزیمت اختیار
  • In battle the pusillanimous from fear for their lives have chosen the means (resource) of flight,

  • پردلان در جنگ هم از بیم جان ** حمله کرده سوی صف دشمنان
  • (While) the courageous, also from fear for their lives, have charged towards the ranks of the enemy.

  • رستمان را ترس و غم وا پیش برد ** هم ز ترس آن بددل اندر خویش مرد
  • Rustams (heroes) are borne onward by (their) fear and pain; from fear, too, the man of infirm spirit dies within himself.

  • چون محک آمد بلا و بیم جان ** زان پدید آید شجاع از هر جبان 2920
  • Tribulation and fear for one's life are like a touchstone: thereby the brave man is distinguished from every coward.

  • وحی کردن حق به موسی علیه‌السلام کی ای موسی من کی خالقم تعالی ترا دوست می‌دارم
  • How God made a revelation to Moses, on whom be peace, saying, "O Moses, I who am the exalted Creator love thee."

  • گفت موسی را به وحی دل خدا ** کای گزیده دوست می‌دارم ترا
  • God spoke to Moses by inspiration of the heart, saying, “O chosen one, I love thee.”

  • گفت چه خصلت بود ای ذوالکرم ** موجب آن تا من آن افزون کنم
  • He (Moses) said, “O Bountiful One, (tell me) what disposition (in me) is the cause of that, in order that I may augment it.”

  • گفت چون طفلی به پیش والده ** وقت قهرش دست هم در وی زده
  • He (God) said, “Thou art like a child in the presence of its mother: when she chastises it, it still lays hold of her.

  • خود نداند که جز او دیار هست ** هم ازو مخمور هم از اوست مست
  • It does not even know that there is any one in the world except her: it is both afflicted with headache (sorrow) by her and intoxicated (with joy) by her.

  • مادرش گر سیلیی بر وی زند ** هم به مادر آید و بر وی تند 2925
  • If its mother give it a slap, still it comes to its mother and clings to her.

  • از کسی یاری نخواهد غیر او ** اوست جمله شر او و خیر او
  • It does not seek help from any one but her: she is all its evil and its good.

  • خاطر تو هم ز ما در خیر و شر ** التفاتش نیست جاهای دگر
  • Thy heart, likewise, in good or evil (plight) never turns from Me to other quarters.

  • غیر من پیشت چون سنگست و کلوخ ** گر صبی و گر جوان و گر شیوخ
  • In thy sight all besides Me are as stones and clods, whether (they be) boys or youths or old men.”

  • هم‌چنانک ایاک نعبد در حنین ** در بلا از غیر تو لانستعین
  • Just as Thee we worship in yearning entreaty, (so) in tribulation we ask help of none but Thee.

  • هست این ایاک نعبد حصر را ** در لغت و آن از پی نفی ریا 2930
  • This Thee we worship is (used) idiomatically for the purpose of (expressing) appropriation, and that (appropriation) is for the purpose of negating hypocrisy.

  • هست ایاک نستعین هم بهر حصر ** حصر کرده استعانت را و قصر
  • Of Thee we ask help also is for the purpose of appropriation: he (who recites these words) appropriates and restricts the asking of help,

  • که عبادت مر ترا آریم و بس ** طمع یاری هم ز تو داریم و بس
  • Meaning, “We perform worship to Thee alone; we have hope of help from Thee alone.”

  • خشم کردن پادشاه بر ندیم و شفاعت کردن شفیع آن مغضوب علیه را و از پادشاه درخواستن و پادشاه شفاعت او قبول کردن و رنجیدن ندیم از این شفیع کی چرا شفاعت کردی
  • How a king was enraged with his boon-companion, and an intercessor interceded on behalf of the object of (the king's) anger and begged the king (to pardon the offender); and how (when) the king accepted his intercession, the boon-companion resented the action of the intercessor and asked, "Why did you intercede?"

  • پادشاهی بر ندیمی خشم کرد ** خواست تا از وی برآرد دود و گرد
  • A king was enraged with a boon-companion and was about to reduce him to smoke and dust.

  • کرد شه شمشیر بیرون از غلاف ** تا زند بر وی جزای آن خلاف
  • The king drew his sword from the scabbard that he might inflict upon him the punishment for that disobedience.

  • هیچ کس را زهره نه تا دم زند ** یا شفیعی بر شفاعت بر تند 2935
  • No one had the courage to utter a word nor any intercessor to venture on intercession,

  • جز عمادالملک نامی در خواص ** در شفاعت مصطفی‌وارانه خاص
  • Except one amongst the courtiers named ‘Imádu ’l-Mulk, (who was) privileged in respect of intercession, like Mustafá (Mohammed).