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3
2901-2950

  • قفل بر دلهای ما بنهاد حق ** کس نداند برد بر خالق سبق
  • God hath set a lock upon our hearts; none can prevail against the Creator.

  • نقش ما این کرد آن تصویرگر ** این نخواهد شد بگفت و گو دگر
  • That Artist made the picture of us to be this: this will not be altered by talking.

  • سنگ را صد سال گویی لعل شو ** کهنه را صد سال گویی باش نو
  • A hundred years you may tell the pebble to become a ruby, a hundred years you may tell the old to become new;

  • خاک را گویی صفات آب گیر ** آب را گویی عسل شو یا که شیر
  • You may tell earth to assume the qualities of water, you may tell water to become honey or milk—

  • خالق افلاک او و افلاکیان ** خالق آب و تراب و خاکیان 2905
  • (’Tis all in vain): He is the Creator of the heavens and the heavenly ones, the Creator of water and earth and earthly beings.

  • آسمان را داد دوران و صفا ** آب و گل را تیره رویی و نما
  • To heaven He gave its circling motion and its purity; to (the mixed) water and earth its dark appearance and its (power of) growth.

  • کی تواند آسمان دردی گزید ** کی تواند آب و گل صفوت خرید
  • How can heaven choose turbidity? How can (the mixed) earth and water buy purity?

  • قسمتی کردست هر یک را رهی ** کی کهی گردد بجهدی چون کهی
  • To every one He hath allotted a certain course: how should a mountain by any effort become as a straw?”

  • جواب انبیا علیهم السلام مر جبریان را
  • The answer of the prophets, on whom be peace, to the Necessitarians.

  • انبیا گفتند کاری آفرید ** وصفهایی که نتان زان سر کشید
  • The prophets said, “Yes: He hath created some qualities from which it is impossible to withdraw one's self,

  • و آفرید او وصفهای عارضی ** که کسی مبغوض می‌گردد رضی 2910
  • And He hath (also) created qualities (which are only) accidental, so that a hated person becomes acceptable.

  • سنگ را گویی که زر شو بیهده‌ست ** مس را گویی که زر شو راه هست
  • If you bid a stone become gold, ’tis futile; (but) if you bid copper become gold, the way (of transmuting it) exists.

  • ریگ را گویی که گل شو عاجزست ** خاک را گویی که گل شو جایزست
  • If you bid sand become clay, it is incapable (of doing so); (but) if you bid earth become clay, that is possible.

  • رنجها دادست کان را چاره نیست ** آن بمثل لنگی و فطس و عمیست
  • He hath given (ordained to us) maladies for which there is no remedy, such as lameness, flatness of the nose, and blindness;

  • رنجها دادست کان را چاره هست ** آن بمثل لقوه و درد سرست
  • He hath given maladies for which there is a remedy, such as facial paralysis and headache.

  • این دواها ساخت بهر ایتلاف ** نیست این درد و دواها از گزاف 2915
  • These medicines He hath made for the sake of (restoring) harmony: these maladies and medicines are not in vain.

  • بلک اغلب رنجها را چاره هست ** چون بجد جویی بیاید آن بدست
  • Nay, most maladies have a cure: when you seek in earnest, it will come to hand.”

  • مکرر کردن کافران حجتهای جبریانه را
  • How the infidels repeated the Necessitarian arguments.

  • قوم گفتند ای گروه این رنج ما ** نیست زان رنجی که بپذیرد دوا
  • The people said, “O company (of prophets), this malady of ours is not one of those that admit of cure.

  • سالها گفتید زین افسون و پند ** سخت‌تر می‌گشت زان هر لحظه بند
  • For years ye uttered spells and admonitions of this kind, and by them our bondage was made sorer every moment.

  • گر دوا را این مرض قابل بدی ** آخر از وی ذره‌ای زایل شدی
  • If this disease were susceptible of cure, some particle of it would at last have been removed.

  • سده چون شد آب ناید در جگر ** گر خورد دریا رود جایی دگر 2920
  • When hepatitis occurs, water does not enter the liver: if he (the patient) should drink up the (whole) sea, it (the water) would go somewhere else;

  • لاجرم آماس گیرد دست و پا ** تشنگی را نشکند آن استقا
  • Consequently the hands and feet become swollen: that water-drinking does not defeat the thirst.”

  • باز جواب انبیا علیهم السلام ایشان را
  • How the prophets, on whom be peace, answered them again.

  • انبیا گفتند نومیدی بدست ** فضل و رحمتهای باری بی‌حدست
  • The prophets said, “Despair is wicked: the grace and the mercies of the Creator are infinite.

  • از چنین محسن نشاید ناامید ** دست در فتراک این رحمت زنید
  • ’Tis not proper to despair of such a Benefactor: cling to the saddle-strap of this Mercy.

  • ای بسا کارا که اول صعب گشت ** بعد از آن بگشاده شد سختی گذشت
  • Oh, many a plight became hard in the beginning, (but) afterwards it was relieved, and the hardship passed away.

  • بعد نومیدی بسی اومیدهاست ** از پس ظلمت بسی خورشیدهاست 2925
  • After despair there are many hopes; after darkness there are many suns.

  • خود گرفتم که شما سنگین شدیت ** قفلها بر گوش و بر دل بر زدیت
  • I grant indeed that ye have become stony and have put locks upon your ears and hearts;

  • هیچ ما را با قبولی کار نیست ** کار ما تسلیم و فرمان کردنیست
  • (But) we have naught to do with any acceptance (on your part): our business is to resign ourselves (to God) and fulfil His command.

  • او بفرمودستمان این بندگی ** نیست ما را از خود این گویندگی
  • He hath commanded us (to perform) this service: we have not this office of proclaimer (prophetship) from ourselves.

  • جان برای امر او داریم ما ** گر به ریگی گوید او کاریم ما
  • We possess life (only) for the purpose of (executing) the command of God: if He bid us (sow) in a tract of sand, we sow.

  • غیر حق جان نبی را یار نیست ** با قبول و رد خلقش کار نیست 2930
  • The prophet's soul hath no friend except God: he hath naught to do with the acceptance or rejection of (his message by) the people.

  • مزد تبلیغ رسالاتش ازوست ** زشت و دشمن‌رو شدیم از بهر دوست
  • The reward for delivering His messages comes from Him (God): we have become hateful and wear the aspect of enemies (to the people) for the Beloved's sake.

  • ما برین درگه ملولان نیستیم ** تا ز بعد راه هر جا بیستیم
  • At this (Divine) Portal we are not weary, so that we should halt everywhere because of the distance of the way.

  • دل فرو بسته و ملول آنکس بود ** کز فراق یار در محبس بود
  • Oppressed in heart and weary is that one (alone) who is in prison through being parted from the Friend.

  • دلبر و مطلوب با ما حاضرست ** در نثار رحمتش جان شاکرست
  • The Heart-ravisher and Desired One is present with us: amidst the largesse of His mercy our souls are giving thanks.

  • در دل ما لاله‌زار و گلشنیست ** پیری و پژمردگی را راه نیست 2935
  • In our hearts is an anemone-field and rose-garden: there is no way (of entrance) for old age and decay;

  • دایما تر و جوانیم و لطیف ** تازه و شیرین و خندان و ظریف
  • We are ever fresh and young and gracious, unfaded and sweet and laughing and debonair.

  • پیش ما صد سال و یکساعت یکیست ** که دراز و کوته از ما منفکیست
  • To us a hundred years are the same as a single hour, for long and short (time) is a thing disjoined from us.

  • آن دراز و کوتهی در جسمهاست ** آن دراز و کوته اندر جان کجاست
  • That length and shortness is in bodies (alone): where is that long and short in the soul?

  • سیصد و نه سال آن اصحاب کهف ** پیششان یک روز بی اندوه و لهف
  • The three hundred and nine years of the Men of the Cave seemed to them one day (that passed) without grief and woe;

  • وانگهی بنمودشان یک روز هم ** که به تن باز آمد ارواح از عدم 2940
  • And (only) then did it seem to them one day even, when their spirits came back from non-existence into their bodies.

  • چون نباشد روز و شب یا ماه و سال ** کی بود سیری و پیری و ملال
  • When there is no day and night and month and year, how should there be satiety and old age and weariness?

  • در گلستان عدم چون بی‌خودیست ** مستی از سغراق لطف ایزدیست
  • Since there is (for us) selflessness in the rose-garden of non-existence, there is (for us) intoxication caused by the goblet of Divine grace.

  • لم یذق لم یدر هر کس کو نخورد ** کی بوهم آرد جعل انفاس ورد
  • Any one that has not drunk (thereof is in the same case as those to whom the saying, ‘Whoso) has not tasted does not know’ (is applicable): how should the dung-beetle conceive the (fragrant) breaths of the rose?

  • نیست موهوم ار بدی موهوم آن ** همچو موهومان شدی معدوم آن
  • It is not conceivable: if it were conceivable, it would become non-existent, like (all) objects of conception.

  • دوزخ اندر وهم چون آرد بهشت ** هیچ تابد روی خوب از خوک زشت 2945
  • How should Hell conceive Paradise? Does a beauteous face shine (forth) at all from an ugly pig?

  • هین گلوی خود مبر هان ای مهان ** این‌چنین لقمه رسیده تا دهان
  • Hark, do not cut your own throat! Take heed, O despicable one, (when) such a morsel as this has reached your mouth.

  • راههای صعب پایان برده‌ایم ** ره بر اهل خویش آسان کرده‌ایم
  • We have brought the hard ways to an end; we have made the way easy for our own people.”

  • مکرر کردن قوم اعتراض ترجیه بر انبیا علیهم‌السلام
  • How the people (of Sabá) repeated their resistance to the (prophets') hope (of converting them and set themselves) against the prophets, on whom be peace.

  • قوم گفتند از شما سعد خودیت ** نحس مایید و ضدیت و مرتدیت
  • The people (of Sabá) said, “If ye bring good luck to yourselves, ye are ill-starred for us and are opposed (to us) and rejected (by us).

  • جان ما فارغ بد از اندیشه‌ها ** در غم افکندید ما را و عنا
  • Our souls were free from cares: ye have cast us into grief and trouble.

  • ذوق جمعیت که بود و اتفاق ** شد ز فال زشتتان صد افتراق 2950
  • Through your evil presage the delightful concord and agreement that existed (amongst us) has been turned into a hundred separations.