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925-974

  • جانهای خلق پیش از دست و پا ** می‌‌پریدند از وفا اندر صفا 925
  • The spirits of created beings, before (the creation of) hand and foot, by reason of their faithfulness were flying in (the realm of) purity;

  • چون به امر اهبطوا بندی شدند ** حبس خشم و حرص و خرسندی شدند
  • When they were constrained by the (Divine) command, Get ye down, they became engaoled in anger and covetousness and contentment.

  • ما عیال حضرتیم و شیر خواه ** گفت الخلق عیال للإله‌‌
  • We are the family of the Lord and craving after milk (like infants): he (the Prophet) said, ‘The people are God's family.’

  • آن که او از آسمان باران دهد ** هم تواند کاو ز رحمت نان دهد
  • He who gives rain from heaven is also able, from His mercy, to give us bread.”

  • باز ترجیح‌‌نهادن شیر جهد را بر توکل‌‌
  • How the lion pronounced exertion to be superior to trust in God.

  • گفت شیر آری ولی رب العباد ** نردبانی پیش پای ما نهاد
  • “Yes,” said the lion; “but the Lord of His servants set a ladder before our feet.

  • پایه پایه رفت باید سوی بام ** هست جبری بودن اینجا طمع خام‌‌ 930
  • Step by step must we climb towards the roof: to be a necessitarian here is (to indulge in) foolish hopes.

  • پای داری چون کنی خود را تو لنگ ** دست داری چون کنی پنهان تو چنگ‌‌
  • You have feet: why do you make yourself out to be lame? you have hands: why do you conceal the fingers (whereby you grasp)?

  • خواجه چون بیلی به دست بنده داد ** بی‌‌زبان معلوم شد او را مراد
  • When the master put a spade in the slave's hand, his object was made known to him (the slave) without (a word falling from his) tongue.

  • دست همچون بیل اشارتهای اوست ** آخر اندیشی عبارتهای اوست‌‌
  • Hand and spade alike are His (God's) implicit signs; (our powers of) thinking upon the end are His explicit declarations.

  • چون اشارتهاش را بر جان نهی ** در وفای آن اشارت جان دهی‌‌
  • When you take His signs to heart, you will devote your life to fulfilling that indication (of His will).

  • پس اشارتهای اسرارت دهد ** بار بر دارد ز تو کارت دهد 935
  • Then He will give you hints (for the understanding) of mysteries, He will remove the burden from you and give you (spiritual) authority.

  • حاملی محمول گرداند ترا ** قابلی مقبول گرداند ترا
  • Do you bear (His burden)? He will cause you to be borne (aloft). Do you receive (His commands)? He will cause you to be received (into His favour).

  • قابل امر ویی قایل شوی ** وصل جویی بعد از آن واصل شوی‌‌
  • If you accept His command, you will become the spokesman (thereof); if you seek union (with Him), thereafter you will become united.

  • سعی شکر نعمتش قدرت بود ** جبر تو انکار آن نعمت بود
  • Freewill is the endeavour to thank (God) for His beneficence: your necessitarianism is the denial of that beneficence.

  • شکر قدرت قدرتت افزون کند ** جبر نعمت از کفت بیرون کند
  • Thanksgiving for the power (of acting freely) increases your power; necessitarianism takes the (Divine) gift (of freewill) out of your hand.

  • جبر تو خفتن بود در ره مخسب ** تا نبینی آن در و درگه مخسب‌‌ 940
  • Your necessitarianism is (like) sleeping on the road: do not sleep! Sleep not, until you see the gate and the threshold!

  • هان مخسب ای جبری بی‌‌اعتبار ** جز به زیر آن درخت میوه‌‌دار
  • Beware! do not sleep, O inconsiderate sluggard, save underneath that fruit-laden tree,

  • تا که شاخ افشان کند هر لحظه باد ** بر سر خفته بریزد نقل و زاد
  • So that every moment the wind may shake the boughs and shower upon the sleeper (spiritual) dessert and provision for the journey.

  • جبر و خفتن در میان ره زنان ** مرغ بی‌‌هنگام کی یابد امان‌‌
  • (How absurd) to be a necessitarian and sleep amidst highwaymen! How should the untimely bird receive quarter?

  • ور اشارتهاش را بینی زنی ** مرد پنداری و چون بینی زنی‌‌
  • And if you turn up your nose at His signs, you deem (yourself) a man, but when you consider (more deeply), you are (only) a woman.

  • این قدر عقلی که داری گم شود ** سر که عقل از وی بپرد دم شود 945
  • This measure of understanding which you possess is lost: a head from which the understanding flies away,

  • ز آن که بی‌‌شکری بود شوم و شنار ** می‌‌برد بی‌‌شکر را در قعر نار
  • Because ingratitude is wickedness and disgrace and brings the ingrate to the bottom of Hell-fire.

  • گر توکل می‌‌کنی در کار کن ** کشت کن پس تکیه بر جبار کن‌‌
  • If you are putting trust in God, put trust (in Him) as regards (your) work: sow (the seed), then rely upon the Almighty.”

  • باز ترجیح نهادن نخجیران توکل را بر جهد
  • How the beasts once more asserted the superiority of trust in God to exertion.

  • جمله با وی بانگها برداشتند ** کان حریصان که سببها کاشتند
  • They all lifted up their voices (to dispute) with him, saying, “Those covetous ones who sowed (the seed of) means,

  • صد هزار اندر هزار از مرد و زن ** پس چرا محروم ماندند از زمن‌‌
  • Myriads on myriads of men and women—why, then, did they remain deprived of fortune?

  • صد هزاران قرن ز آغاز جهان ** همچو اژدرها گشاده صد دهان‌‌ 950
  • From the beginning of the world myriads of generations have opened a hundred mouths, like dragons:

  • مکرها کردند آن دانا گروه ** که ز بن بر کنده شد ز آن مکر کوه‌‌
  • Those clever people devised plots (of such power) that the mountain thereby was torn up from its foundation.

  • کرد وصف مکرهاشان ذو الجلال ** لتزول منه اقلال الجبال‌‌
  • The Glorious (God) described their plots (when He said): (though their guile be such) that the tops of the mountains might be moved thereby.

  • جز که آن قسمت که رفت اندر ازل ** روی ننمود از شکار و از عمل‌‌
  • (But) except the portion which came to pass (was predestined) in eternity, nothing showed its face (accrued to them) from their hunting and doing.

  • جمله افتادند از تدبیر و کار ** ماند کار و حکم‌‌های کردگار
  • They all fell from (failed in) plan and act: the acts and decrees of the Maker remained.

  • کسب جز نامی مدان ای نامدار ** جهد جز وهمی مپندار ای عیار 955
  • O illustrious one, do not regard work as aught but a name! O cunning one, think not that exertion is aught but a vain fancy!”

  • نگریستن عزراییل بر مردی و گریختن آن مرد در سرای سلیمان و تقریر ترجیح توکل بر جهد و قلت فایده‌‌ی جهد
  • How ‘Azrá‘íl (Azrael) looked at a certain man, and how that man fled to the palace of Solomon; and setting forth the superiority of trust in God to exertion and the uselessness of the latter.

  • زاد مردی چاشتگاهی در رسید ** در سرا عدل سلیمان در دوید
  • One forenoon a freeborn (noble) man arrived and ran into Solomon's hall of justice,

  • رویش از غم زرد و هر دو لب کبود ** پس سلیمان گفت ای خواجه چه بود
  • His countenance pale with anguish and both lips blue. Then Solomon said, “Good sir, what is the matter?”

  • گفت عزراییل در من این چنین ** یک نظر انداخت پر از خشم و کین‌‌
  • He replied, “Azrael cast on me such a look, so full of wrath and hate.”

  • گفت هین اکنون چه می‌‌خواهی بخواه ** گفت فرما باد را ای جان پناه‌‌
  • “Come,” said the king, “what (boon) do you desire now? Ask (it)!” “O protector of my life,” said he, “command the wind,

  • تا مرا ز ینجا به هندستان برد ** بو که بنده کان طرف شد جان برد 960
  • To bear me from here to India. Maybe, when thy slave is come thither he will save his life.”

  • نک ز درویشی گریزانند خلق ** لقمه‌‌ی حرص و امل ز آنند خلق‌‌
  • Lo, the people are fleeing from poverty: hence are they a mouthful for (a prey to) covetousness and expectation.

  • ترس درویشی مثال آن هراس ** حرص و کوشش را تو هندستان شناس‌‌
  • The fear of poverty is like that (man's) terror: know thou that covetousness and striving are (like) India (in this tale).

  • باد را فرمود تا او را شتاب ** برد سوی قعر هندستان بر آب‌‌
  • He (Solomon) commanded the wind to bear him quickly over the water to the uttermost part of India.

  • روز دیگر وقت دیوان و لقا ** پس سلیمان گفت عزراییل را
  • Next day, at the time of conference and meeting, Solomon said to Azrael:

  • کان مسلمان را بخشم از چه چنان ** بنگریدی تا شد آواره ز خان‌‌ 965
  • “Didst thou look with anger on that Moslem in order that he might wander (as an exile) far from his home?”

  • گفت من از خشم کی کردم نظر ** از تعجب دیدمش در رهگذر
  • Azrael said, “When did I look (on him) angrily? I saw him as I passed by, (and looked at him) in astonishment,

  • که مرا فرمود حق که امروز هان ** جان او را تو به هندستان ستان‌‌
  • For God had commanded me, saying, ‘Hark, to-day do thou take his spirit in India.’

  • از عجب گفتم گر او را صد پر است ** او به هندستان شدن دور اندر است‌‌
  • From wonder I said (to myself), ‘(Even) if he has a hundred wings, ’tis a far journey for him to be in India (to-day).’”

  • تو همه کار جهان را همچنین ** کن قیاس و چشم بگشا و ببین‌‌
  • In like manner judge of all the affairs of this world and open your eye and see!

  • از که بگریزیم از خود ای محال ** از که برباییم از حق ای وبال‌‌ 970
  • From whom shall we flee? From ourselves? Oh, absurdity! From whom shall we take (ourselves) away? From God? Oh, crime!

  • باز ترجیح‌‌نهادن شیر جهد را بر توکل و فواید جهد را بیان کردن‌‌
  • How the lion again declared exertion to be superior to trust in God and expounded the advantages of exertion.

  • شیر گفت آری و لیکن هم ببین ** جهدهای انبیا و مومنین‌‌
  • “Yes,” said the lion; “but at the same time consider the exertions of the prophets and the true believers.

  • حق تعالی جهدشان را راست کرد ** آن چه دیدند از جفا و گرم و سرد
  • God, exalted is He, prospered their exertion and what they suffered of oppression and heat and cold.

  • حیله‌‌هاشان جمله حال آمد لطیف ** کل شی‌‌ء من ظریف هو ظریف‌‌
  • Their plans were excellent in all circumstances: everything done by a goodly man is goodly.

  • دامهاشان مرغ گردونی گرفت ** نقصهاشان جمله افزونی گرفت‌‌
  • Their snares caught the Heavenly bird, all their deficiencies turned to increment.”