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1
1233-1282

  • از قضا این تعبیه کی نادر است ** از قضا دان کاو قضا را منکر است‌‌
  • How is this disposal (of things) by the Divine destiny (to be called) singular? Know that it is by the Divine destiny that he (the infidel) disbelieves in the Divine destiny.

  • قصه‌‌ی آدم علیه السلام و بستن قضا نظر او را از مراعات صریح نهی و ترک تاویل‌‌
  • The story of Adam, on whom be peace, and how the Divine destiny sealed up his sight so that he failed to observe the plain meaning of the prohibition and to refrain from interpreting it.

  • بو البشر کاو علم الاسما بگ است ** صد هزاران علمش اندر هر رگ است‌‌
  • The father of mankind, who is the lord of He (God) taught (Adam) the Names, hath hundreds of thousands of sciences in every vein.

  • اسم هر چیزی چنان کان چیز هست ** تا به پایان جان او را داد دست‌‌ 1235
  • To his soul accrued (knowledge of) the name of every thing, even as that thing exists (in its real nature) unto the end (of the world).

  • هر لقب کاو داد آن مبدل نشد ** آن که چستش خواند او کاهل نشد
  • No title that he gave became changed: that one whom he called ‘brisk’ did not become ‘lazy.’

  • هر که آخر مومن است اول بدید ** هر که آخر کافر او را شد پدید
  • Whoso is (to be) a believer at the last, he saw at the first; whoso is (to be) an infidel at the last, to him it became manifest.

  • اسم هر چیزی تو از دانا شنو ** سر رمز علم الاسما شنو
  • Do thou hear the name of every thing from the knower: hear the inmost meaning of the mystery of He taught the Names.

  • اسم هر چیزی بر ما ظاهرش ** اسم هر چیزی بر خالق سرش‌‌
  • With us, the name of every thing is its outward (appearance); with the Creator, the name of every thing is its inward (reality).

  • نزد موسی نام چوبش بد عصا ** نزد خالق بود نامش اژدها 1240
  • In the eyes of Moses the name of his rod was ‘staff’; in the eyes of the Creator its name was ‘dragon.’

  • بد عمر را نام اینجا بت پرست ** لیک مومن بود نامش در الست‌‌
  • Here the name of ‘Umar was ‘idolater,’ but in Alast. his name was ‘believer.’

  • آن که بد نزدیک ما نامش منی ** پیش حق این نقش بد که با منی‌‌
  • That of which the name, with us, was ‘seed’ was, in the sight of God, this figure (of thee) who art (now) with me.

  • صورتی بود این منی اندر عدم ** پیش حق موجود نه بیش و نه کم‌‌
  • This ‘seed’ was a form (idea) in non-existence (potentiality), existent with God, neither more nor less (than the form in which it appeared externally).

  • حاصل آن آمد حقیقت نام ما ** پیش حضرت کان بود انجام ما
  • In brief, that which is our end is really our name with God.

  • مرد را بر عاقبت نامی نهد ** نه بر آن کاو عاریت نامی نهد 1245
  • He bestows on a man a name according to his final state, not according to that (state) to which He gives the name of ‘a loan.’

  • چشم آدم چون به نور پاک دید ** جان و سر نامها گشتش پدید
  • Inasmuch as the eye of Adam saw by means of the Pure Light, the soul and inmost sense of the names became evident to him.

  • چون ملک انوار حق در وی بیافت ** در سجود افتاد و در خدمت شتافت‌‌
  • Since the angels perceived in him the rays of God, they fell in worship and hastened to do homage.

  • مدح این آدم که نامش می‌‌برم ** قاصرم گر تا قیامت بشمرم‌‌
  • If until the Resurrection I reckon up the praise of this Adam whose name I am celebrating, I fall short (of what is due).

  • این همه دانست و چون آمد قضا ** دانش یک نهی شد بر وی خطا
  • All this he knew; (yet) when the Divine destiny came, he was at fault in the knowledge of a single prohibition,

  • کای عجب نهی از پی تحریم بود ** یا به تاویلی بد و توهیم بود 1250
  • Wondering whether the prohibition was for the purpose of making unlawful (the thing prohibited), or whether it admitted of an interpretation and was a cause of perplexity.

  • در دلش تاویل چون ترجیح یافت ** طبع در حیرت سوی گندم شتافت‌‌
  • When (the view that it admitted of) interpretation prevailed in his mind, his nature hastened in bewilderment towards the wheat.

  • باغبان را خار چون در پای رفت ** دزد فرصت یافت، کالا برد تفت‌‌
  • When the thorn went into the foot of the gardener (Adam), the thief (Satan) found an opportunity and quickly carried off the goods.

  • چون ز حیرت رست باز آمد به راه ** دید برده دزد رخت از کارگاه‌‌
  • As soon as he escaped from bewilderment, he returned into the (right) road; (then) he saw that the thief had carried off the wares from the shop.

  • ربنا إنا ظلمنا گفت و آه ** یعنی آمد ظلمت و گم گشت راه‌‌
  • He cried, ‘O Lord, we have done wrong,’ and ‘Alas,’ that is to say, ‘darkness came and the way was lost.’

  • پس قضا ابری بود خورشید پوش ** شیر و اژدرها شود زو همچو موش‌‌ 1255
  • Divine destiny, then, is a cloud that covers the sun: thereby lions and dragons become as mice.

  • من اگر دامی نبینم گاه حکم ** من نه تنها جاهلم در راه حکم‌‌
  • If I (the hoopoe) do not see a snare in the hour of Divine ordainment, ’tis not I alone who am ignorant in the course of Divine ordainment.”

  • ای خنک آن کاو نکو کاری گرفت ** زور را بگذاشت او زاری گرفت‌‌
  • Oh, happy he that clave to righteousness, he (that) let (his own) strength go and took to supplication!

  • گر قضا پوشد سیه همچون شبت ** هم قضا دستت بگیرد عاقبت‌‌
  • If the Divine destiny shrouds thee in black like night, yet the Divine destiny will take thy hand (and guide thee) at the last.

  • گر قضا صد بار قصد جان کند ** هم قضا جانت دهد درمان کند
  • If the Divine destiny a hundred times attempts thy life, yet the Divine destiny gives thee life and heals thee.

  • این قضا صد بار اگر راهت زند ** بر فراز چرخ خرگاهت زند 1260
  • This Divine destiny, if a hundred times it waylays thee, (nevertheless) pitches thy tent on the top of Heaven.

  • از کرم دان این که می‌‌ترساندت ** تا به ملک ایمنی بنشاندت‌‌
  • Know that this is from the loving kindness (of God), that He terrifies thee in order that He may establish thee in the kingdom of security.

  • این سخن پایان ندارد گشت دیر ** گوش کن تو قصه‌‌ی خرگوش و شیر
  • This subject hath no end. ’Tis late. Hearken (now) to the story of the hare and the lion.

  • پای واپس کشیدن خرگوش از شیر چون نزدیک چاه رسید
  • How the hare drew back from the lion when he approached the well.

  • چون که نزد چاه آمد شیر دید ** کز ره آن خرگوش ماند و پا کشید
  • When the lion came near the well, he saw that the hare lagged on the way and stepped back.

  • گفت پا واپس کشیدی تو چرا ** پای را واپس مکش پیش اندر آ
  • He said, “Why have you stepped back? Do not step back, come on!”

  • گفت کو پایم که دست و پای رفت ** جان من لرزید و دل از جای رفت‌‌ 1265
  • The hare said, “Where is my (power to move a) foot? for (both) hand and foot are gone. My soul trembles and my heart (courage) has fled.

  • رنگ رویم را نمی‌‌بینی چو زر ** ز اندرون خود می‌‌دهد رنگم خبر
  • Seest thou not the colour of my face (pale) as gold? My colour indeed is giving knowledge of my inward state.

  • حق چو سیما را معرف خوانده است ** چشم عارف سوی سیما مانده است‌‌
  • Since God has called the (external) sign (aspect) informative, the eye of the gnostic has remained turned towards the sign.

  • رنگ و بو غماز آمد چون جرس ** از فرس آگه کند بانگ فرس‌‌
  • Colour and scent are significant like a bell: the neigh of a horse makes (one) acquainted with the horse.

  • بانگ هر چیزی رساند زو خبر ** تا بدانی بانگ خر از بانگ در
  • The sound made by any thing conveys knowledge of it, so that you may distinguish the bray of an ass from the creak of a door.

  • گفت پیغمبر به تمییز کسان ** مرء مخفی لدی طی اللسان‌‌ 1270
  • Touching the discrimination of persons (one from another), the Prophet said, ‘A man is hidden when his tongue is folded up.’

  • رنگ رو از حال دل دارد نشان ** رحمتم کن مهر من در دل نشان‌‌
  • The colour of the face indicates the state of the heart: have pity on me, implant love of me in thy heart.

  • رنگ روی سرخ دارد بانگ شکر ** بانگ روی زرد باشد صبر و نکر
  • A red complexion has the sound of (declares and expresses) thankfulness (satisfaction); the sound (signification) of a pale complexion has the sound (signification) of patience.

  • در من آمد آن که دست و پا برد ** رنگ رو و قوت و سیما برد
  • There has come upon me that which takes away hand and foot, takes away colour of face and strength and (every outward) mark;

  • آن که در هر چه در آید بشکند ** هر درخت از بیخ و بن او بر کند
  • That which shatters every thing it comes upon, tears up every tree from root and bottom;

  • در من آمد آن که از وی گشت مات ** آدمی و جانور جامد نبات‌‌ 1275
  • There has come upon me that by which man and animal, mineral and plant have been checkmated.

  • این خود اجزایند کلیات از او ** زرد کرده رنگ و فاسد کرده بو
  • These indeed are (only) parts, (but) wholes (too) are by him (Doom) made yellow in hue and corrupt in odour,

  • تا جهان گه صابر است و گه شکور ** بوستان گه حله پوشد گاه عور
  • So that the world is now patient, now thankful; the garden now puts on a robe (of verdure) and again is bare.

  • آفتابی کاو بر آید نارگون ** ساعتی دیگر شود او سر نگون‌‌
  • The sun, which rises fire-coloured, at another hour sinks headlong.

  • اختران تافته بر چار طاق ** لحظه لحظه مبتلای احتراق‌‌
  • Stars shining in the four quarters (of the sky) are, from time to time, afflicted with (consumed by) burning.

  • ماه کاو افزود ز اختر در جمال ** شد ز رنج دق او همچون خیال‌‌ 1280
  • The moon, which excels the stars in beauty, becomes like a phantom from the malady of a phthisis.

  • این زمین با سکون با ادب ** اندر آرد زلزله‌‌ش در لرز تب‌‌
  • This earth, quiet and controlled, is thrown by earthquakes into feverish tremors.

  • ای بسا که زین بلای مرده‌‌ریگ ** گشته است اندر جهان او خرد و ریگ‌‌
  • Oh, from this inherited woe many a mountain in the world has become tiny fragments and (grains of) sand.