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3
2928-2977

  • 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.

  • طوطی نقل شکر بودیم ما ** مرغ مرگ‌اندیش گشتیم از شما
  • (Formerly) we were parrots eating sugar for dessert; (now) through you we have become birds that meditate on death.

  • هر کجا افسانه‌ی غم‌گستریست ** هر کجا آوازه‌ی مستنکریست
  • Wheresoever is a grief-spreading tale, wheresoever is an odious rumour,

  • هر کجا اندر جهان فال بذست ** هر کجا مسخی نکالی ماخذست
  • Wheresoever in the world is an evil presage, wheresoever is a monstrous transformation, a terrible punishment, an infliction of chastisement—

  • در مثال قصه و فال شماست ** در غم‌انگیزی شما را مشتهاست
  • (All those things) are (contained) in the parable of your story and in your evil presage: ye have an appetite for rousing grief.”

  • باز جواب انبیا علیهم السلام
  • How the prophets, on whom be peace, answered them once more.

  • انبیا گفتند فال زشت و بد ** از میان جانتان دارد مدد 2955
  • The prophets said, “The foul and evil presage has its support from within your souls.

  • گر تو جایی خفته باشی با خطر ** اژدها در قصد تو از سوی سر
  • If you are asleep in a perilous place, and a dragon is approaching you from a spot close at hand,

  • مهربانی مر ترا آگاه کرد ** که بجه زود ار نه اژدرهات خورد
  • And a kindly person has made you aware (of it), saying, ‘Jump up quickly, or else the dragon will devour you’—

  • تو بگویی فال بد چون می‌زنی ** فال چه بر جه ببین در روشنی
  • If you say, ‘Why are you uttering an evil presage?’ (he will reply), ‘What (evil) presage? Jump up and see in the light of day.

  • از میان فال بد من خود ترا ** می‌رهانم می‌برم سوی سرا
  • I myself will deliver you from the midst of the evil presage and will take you home.’

  • چون نبی آگه کننده‌ست از نهان ** کو بدید آنچ ندید اهل جهان 2960
  • He (such a person) is one that acquaints (you) with things hidden, like the prophet who has seen what the people of this world have not seen.

  • گر طبیبی گویدت غوره مخور ** که چنین رنجی بر آرد شور و شر
  • If a physician say to you, ‘Do not eat unripe grapes, for such an illness (as is caused by them) will produce (grave) trouble and mischief,’

  • تو بگویی فال بد چون می‌زنی ** پس تو ناصح را مثم می‌کنی
  • And if you say, ‘Why are you uttering an evil presage?’— then you are making out your sincere adviser to be culpable.

  • ور منجم گویدت کامروز هیچ ** آنچنان کاری مکن اندر پسیچ
  • And if an astrologer say to you, ‘By no means set about such an affair to-day,’

  • صد ره ار بینی دروغ اختری ** یک دوباره راست آید می‌خری
  • Though you see the falsehood of the astrologer a hundred times, (yet if) it (the prediction) come true once or twice, you are eager to trust him.

  • این نجوم ما نشد هرگز خلاف ** صحتش چون ماند از تو در غلاف 2965
  • These stars of ours are never at variance (with the truth): how does their truth remain concealed from you?

  • آن طبیب و آن منجم از گمان ** می‌کنند آگاه و ما خود از عیان
  • The physician and the astrologer inform (you) from (their own) opinion, and verily we (inform you) from clairvoyance:

  • دود می‌بینیم و آتش از کران ** حمله می‌آرد به سوی منکران
  • We behold the smoke and fire rushing from afar towards the unbelievers.

  • تو همی‌گویی خمش کن زین مقال ** که زیان ماست قال شوم‌فال
  • You are saying, ‘Be silent (and refrain) from these words, for the words of evil presage are hurtful to us.’”

  • ای که نصح ناصحان را نشنوی ** فال بد با تست هر جا می‌روی
  • O you who hearken not unto the admonition of the admonishers, the evil presage is with you wherever you go.

  • افعیی بر پشت تو بر می‌رود ** او ز بامی بیندش آگه کند 2970
  • A viper is walking on your back: he (the admonisher) sees it from a roof and makes (you) aware;

  • گوییش خاموش غمگینم مکن ** گوید او خوش باش خود رفت آن سخن
  • You say to him, “Hush! do not vex me”: he says, “Be happy! Truly, the words have gone (have been spoken).”

  • چون زند افعی دهان بر گردنت ** تلخ گردد جمله شادی جستنت
  • When the viper darts its mouth at your neck, all your desire for happiness is made bitter.

  • پس بدو گویی همین بود ای فلان ** چون بندریدی گریبان در فغان
  • Then you say to him, “O so-and-so, was this all (the warning you gave me)? Why didn't you tear your collar in outcry,

  • یا ز بالایم تو سنگی می‌زدی ** تا مرا آن جد نمودی و بدی
  • Or why weren't you throwing a stone at me from above, in order that that grave calamity and misfortune might be shown to me (plainly)?”

  • او بگوید زآنک می‌آزرده‌ای ** تو بگویی نیک شادم کرده‌ای 2975
  • He says, “(I refrained) because you were annoyed”; you say (ironically), “You have made me very happy!”

  • گفت من کردم جوامردی بپند ** تا رهانم من ترا زین خشک بند
  • He says, “I bestowed counsel generously, that I might deliver you from this sterile (unprofitable) bondage.

  • از لیمی حق آن نشناختی ** مایه‌ی ایذا و طغیان ساختی
  • From vileness you acknowledged no obligation for that (generosity): you made (it) a source of injury and insolence.”