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3583-3607

  • کین همه اعجاز و کوشیدن چراست ** چون نخواهند این جماعت گشت راست
  • “For what reason is all this disablement (of them) and striving (to convert them), since this multitude will never become righteous? ”

  • امر آمد که اتباع نوح کن ** ترک پایان‌بینی مشروح کن
  • The (Divine) command came (to him), saying, “Follow Noah! Refrain from considering the end (of the matter) as it has been disclosed (to thee).

  • زان تغافل کن چو داعی رهی ** امر بلغ هست نبود آن تهی 3585
  • Take no heed of that, since thou art one who calls (the people) to the (true) Way. The command, ‘Deliver the message,’ is there: it is not void (of meaning).”

  • کمترین حکمت کزین الحاح تو ** جلوه گردد آن لجاج و آن عتو
  • The least purpose (thereof) is that through this persistence of thine that obstinacy and rebellious pride (of the infidels) may be displayed,

  • تا که ره بنمودن و اضلال حق ** فاش گردد بر همه اهل و فرق
  • So that God’s showing the way (to some) and letting (others) be lost may become evident to all the followers of religious sects.

  • چونک مقصود از وجود اظهار بود ** بایدش از پند و اغوا آزمود
  • Inasmuch as the object of existence was the manifestation (of these two Divine attributes), it must be tested by means of exhorting (to obedience) and leading astray.

  • دیو الحاح غوایت می‌کند ** شیخ‌الحاح هدایت می‌کند
  • The Devil persists to (seducing to) error; the Shaykh persists in guiding aright.

  • چون پیاپی گشت آن امر شجون ** نیل می‌آمد سراسر جمله خون 3590
  • When that grievous command (of God) proceeded step by step (pursued its course), the whole Nile was turned into blood from end to end,

  • تا بنفس خویش فرعون آمدش ** لابه می‌کردش دو تا گشته قدش
  • Till (at last) Pharaoh came in person to him (Moses), humbly entreating him, his tall figure bent double,

  • کانچ ما کردیم ای سلطان مکن ** نیست ما را روی ایراد سخن
  • And said, “O (spiritual) sovereign, do not that which we did we have not the face to offer words (of excuse).

  • پاره پاره گردمت فرمان‌پذیر ** من بعزت خوگرم سختم مگیر
  • I will become obedient to thy command with every bit (of my body); I am accustomed to be held in honour: do not deal hardly with me.

  • هین بجنبان لب به رحمت ای امین ** تا ببندد این دهانه‌ی آتشین
  • Hark, move thy lips in mercy, O trusted one, that it (thy prayer) may shut this fiery mouth (of Divine anger).”

  • گفت یا رب می‌فریبد او مرا ** می‌فریبد او فریبنده‌ی ترا 3595
  • He (Moses) said, “O Lord, he is deceiving me; he is deceiving Thy deceiver.

  • بشنوم یا من دهم هم خدعه‌اش ** تا بداند اصل را آن فرع‌کش
  • Shall I hearken (to him) or shall I too give him deceit (in return), in order that that puller of the branch may recognise the root?

  • که اصل هر مکری و حیلت پیش ماست ** هر چه بر خاکست اصلش از سماست
  • For the root (origin) of every cunning and contrivance is with use: whatsoever is on the earth, its root (origin) is from Heaven.”

  • گفت حق آن سگ نیرزد هم به آن ** پیش سگ انداز از دور استخوان
  • God said (to Moses), “That cur (Pharaoh) is not worth even that: fling a bone to the cur from a distance.

  • هین بجنبان آن عصا تا خاکها ** وا دهد هرچه ملخ کردش فنا
  • Hark, shake the rod, so that the sods may give back whatever the locusts have destroyed,

  • وان ملخها در زمان گردد سیاه ** تا ببیند خلق تبدیل اله 3600
  • And let the locusts immediately become black, that the people may behold the transformation wrought by God;

  • که سببها نیست حاجت مر مرا ** آن سبب بهر حجابست و غطا
  • For I have no need of means: those means are (only) for the purpose of (serving as) a screen and covering,

  • تا طبیعی خویش بر دارو زند ** تا منجم رو با ستاره کند
  • To the end that the natural philosopher may attach himself to the drug; and that the astronomer may turn his face to the star;

  • تا منافق از حریصی بامداد ** سوی بازار آید از بیم کساد
  • And that the hypocrite, from greed, may come to market at daybreak for fear of (finding) no demand for his wares,

  • بندگی ناکرده و ناشسته روی ** لقمه‌ی دوزخ بگشته لقمه‌جوی
  • Without having performed his devotions or washed his face (whilst) seeking morsels (for himself) he has become a morsel for Hell.”

  • آکل و ماکول آمد جان عام ** هم‌چو آن بره‌ی چرنده از حطام 3605
  • The spirit of the vulgar is devouring and being devoured, like the lamb that feeds on hay.

  • می‌چرد آن بره و قصاب شاد ** کو برای ما چرد برگ مراد
  • The lamb is feeding, while the butcher rejoices, saying, “For our sake it feeds on the grass of (its) desire.”

  • کار دوزخ می‌کنی در خوردنی ** بهر او خود را تو فربه می‌کنی
  • In respect of food and drink thou art doing the work of Hell thou art fattening thyself for its (Hell’s) sake.