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4
2751-2800

  • چونک شاهی دست یابد بر شهی ** بکشدش یا باز دارد در چهی
  • When one king gains the upper hand (prevails) over another. king, he kills him or confines him in a dungeon;

  • ور بیابد خسته‌ی افتاده را ** مرهمش سازد شه و بدهد عطا
  • But if he find a fallen wounded man, the king will make a plaster for him and bestow gifts on him.

  • گر نه زهرست آن تکبر پس چرا ** کشت شه را بی‌گناه و بی‌خطا
  • If that pride is not poison, then why did he kill the (vanquished) king without (his having committed any) crime or offence?

  • وین دگر را بی ز خدمت چون نواخت ** زین دو جنبش زهر را شاید شناخت
  • And how did he treat this other (helpless) man (so) kindly without (his having performed any) service? From these two actions you may recognise (the poisonous nature of) pride.

  • راه‌زن هرگز گدایی را نزد ** گرگ گرگ مرده را هرگز گزد 2755
  • No highwayman ever attacked a beggar: does a wolf ever bite a dead wolf?

  • خضر کشتی را برای آن شکست ** تا تواند کشتی از فجار رست
  • Khizr made a breach in the boat in order that the boat might be saved from the wicked.

  • چون شکسته می‌رهد اشکسته شو ** امن در فقرست اندر فقر رو
  • Since the broken (contrite) one will be saved, be thou broken (contrite). Safety lies in poverty enter into poverty

  • آن کهی کو داشت از کان نقد چند ** گشت پاره پاره از زخم کلند
  • The mountain that possessed some cash in its mine was riven to pieces by the strokes of the pick-axe.

  • تیغ بهر اوست کو را گردنیست ** سایه که افکندست بر وی زخم نیست
  • The sword is for him who has a (high and proud) neck; no blow falls on the shadow that is thrown (flat upon the ground).

  • مهتری نفطست و آتش ای غوی ** ای برادر چون بر آذر می‌روی 2760
  • Eminence is naphtha and fire, O misguided one: O brother, how (why) art thou going into the fire?

  • هر چه او هموار باشد با زمین ** تیرها را کی هدف گردد ببین
  • How should anything that is level with the earth become a target for arrows? Consider!

  • سر بر آرد از زمین آنگاه او ** چون هدفها زخم یابد بی رفو
  • (But if) it raise its head from the earth, then, like targets, it will suffer blows irremediable.

  • نردبان خالق این ما و منیست ** عاقبت زین نردبان افتادنیست
  • This egoism is the ladder of (climbed by) the creatures (of God): they must fall from this ladder in the end.

  • هر که بالاتر رود ابله‌ترست ** که استخوان او بتر خواهد شکست
  • The higher any one goes, the more foolish he is, for his bones will be worse broken.

  • این فروعست و اصولش آن بود ** که ترفع شرکت یزدان بود 2765
  • This is (constitutes) the derivatives (of the subject), and its fundamental principles are that to exalt one’s self is (to claim) copartnership with God.

  • چون نمردی و نگشتی زنده زو ** یاغیی باشی به شرکت ملک‌جو
  • Unless thou hast died and become living through Him, thou art an enemy seeking to reign in copartnership (with Him)

  • چون بدو زنده شدی آن خود ویست ** وحدت محضست آن شرکت کیست
  • When thou hast become living through Him, that (which thou hast become) is in sooth He: it is absolute Unity; how is it co partnership?

  • شرح این در آینه‌ی اعمال جو ** که نیابی فهم آن از گفت و گو
  • Seek the explanation of this in the mirror of (devotional) works, for thou wilt not gain the understanding of it from speech and discourse.

  • گر بگویم آنچ دارم در درون ** بس جگرها گردد اندر حال خون
  • If I tell that which I have within, many hearts will immediately be turned into blood,

  • بس کنم خود زیرکان را این بس است ** بانگ دو کردم اگر در ده کس است 2770
  • I will refrain; indeed, for the intelligent this (which has been said) is enough: I have shouted twice, if any one is in the village

  • حاصل آن هامان بدان گفتار بد ** این چنین راهی بر آن فرعون زد
  • To sum up, Hámán by means of those evil words waylaid Pharaoh in such a (terrible) way as this.

  • لقمه‌ی دولت رسیده تا دهان ** او گلوی او بریده ناگهان
  • The morsel, felicity, had reached his (Pharaoh’s) mouth, (when) he (Hámán) suddenly cut his throat.

  • خرمن فرعون را داد او به باد ** هیچ شه را این چنین صاحب مباد
  • He gave Pharaoh’s stack to the wind (destroyed him): may no king have such a minister!

  • نومید شدن موسی علیه‌السلام از ایمام فرعون به تاثیر کردن سخن هامان در دل فرعون
  • How Moses, on whom be peace, despaired of Pharaoh’s accepting the true faith, because the words of Hámán made an impression on Pharaoh’s heart.

  • گفت موسی لطف بنمودیم وجود ** خود خداوندیت را روزی نبود
  • Moses said, “We have shown kindness and generosity, (but) verily it was not the portion allotted to thy dominion

  • آن خداوندی که نبود راستین ** مر ورا نه دست دان نه آستین 2775
  • The dominion that is not righteous—regard it as having neither hand nor sleeve

  • آن خداوندی که دزدیده بود ** بی دل و بی جان و بی دیده بود
  • The dominion that is stolen (usurped) is without heart and without soul and without eye.

  • آن خداوندی که دادندت عوام ** باز بستانند از تو هم‌چو وام
  • The dominion which the vulgar have given to thee they will take back from thee as a debt.

  • ده خداوندی عاریت به حق ** تا خداوندیت بخشد متفق
  • Give up to God the dominion held on loan, that He may bestow on thee the dominion to which all consent.”

  • منازعت امیران عرب با مصطفی علیه‌السلام کی ملک را مقاسمت کن با ما تا نزاعی نباشد و جواب فرمودن مصطفی علیه‌السلام کی من مامورم درین امارت و بحث ایشان از طرفین
  • How the Amírs of the Arabs wrangled with Mustafá (Mohammed), on whom be peace, saying, "Share the kingdom with us, in order that there may be no contention"; and how Mustafá, on whom be peace, answered and said, "I am commanded (by God) in respect of this Amírate"; and the arguments on both sides.

  • آن امیران عرب گرد آمدند ** نزد پیغامبر منازع می‌شدند
  • The Amírs of the Arabs assembled and began to wrangle in the Prophet's presence,

  • که تو میری هر یک از ما هم امیر ** بخش کن این ملک و بخش خود بگیر 2780
  • Saying, “Thou art an Amír; every one of us is an Amír likewise: distribute this kingdom and take thy share.

  • هر یکی در بخش خود انصاف‌جو ** تو ز بخش ما دو دست خود بشو
  • Each (of us) is seeking equity in regard to his share: do thou wash thy hands of our share.”

  • گفت میری مر مرا حق داده است ** سروری و امر مطلق داده است
  • He replied, “God hath given the Amírate to me: He hath given me the chief authority and the absolute command,

  • کین قران احمدست و دور او ** هین بگیرید امر او را اتقوا
  • Saying, ‘This is the epoch and cycle of Ahmad (Mohammed): hark, accept his command! Have fear (of God)!’”

  • قوم گفتندش که ما هم زان قضا ** حاکمیم و داد امیریمان خدا
  • The party (of Amírs) said to him, “We too are (made) rulers by that (Divine) destiny, and God hath given the Amírate to us.”

  • گفت لیکن مر مرا حق ملک داد ** مر شما را عاریه از بهر زاد 2785
  • He said, “(Yes), but to me God gave it as a possession, and to you (only) as a loan for the sake of (furnishing you with) provisions for the road.

  • میری من تا قیامت باقیست ** میری عاریتی خواهد شکست
  • My Amírate is lasting till the Resurrection; the Amírate held on loan will be shattered.”

  • قوم گفتند ای امیر افزون مگو ** چیست حجت بر فزون‌جویی تو
  • The (opposing) party said, “O Amír, do not say too much (about this): what is thy argument for seeking more (than thy share)?”

  • در زمان ابری برآمد ز امر مر ** سیل آمد گشت آن اطراف پر
  • Forthwith, by the bitter command (of God), a cloud arose; (then) came the torrent: the countryside was filled (with the flood).

  • رو به شهر آورد سیل بس مهیب ** اهل شهر افغان‌کنان جمله رعیب
  • The exceedingly frightful torrent set its face towards the town: the townsfolk (were) making loud lamentation, all (were) terrified.

  • گفت پیغامبر که وقت امتحان ** آمد اکنون تا گمارد گردد عیان 2790
  • The Prophet said, “Now the time is come for the test, in order that opinion may become ocular vision.”

  • هر امیری نیزه‌ی خود در فکند ** تا شود در امتحان آن سیل‌بند
  • Each Amír flung his lance (into the flood), that in the test it might become a barrier against the torrent.

  • پس قضیب انداخت در وی مصطفی ** آن قضیب معجز فرمان روا
  • Then Mustafá (Mohammed) cast his wand upon it—that sovereign wand that reduced (his foes) to helplessness.

  • نیزه‌ها را هم‌چو خاشاکی ربود ** آب تیز سیل پرجوش عنود
  • The rapid water of the boiling tameless torrent swept away the lances like a bit of straw.

  • نیزه‌ها گم گشت جمله و آن قضیب ** بر سر آب ایستاده چون رقیب
  • All the lances disappeared, while that wand stood on the surface of the water like a sentry.

  • ز اهتمام آن قضیب آن سیل زفت ** روبگردانید و آن سیلاب رفت 2795
  • From anxious regard for that wand the mighty torrent turned its face away, and the flood-water departed.

  • چون بدیدند از وی آن امر عظیم ** پس مقر گشتند آن میران ز بیم
  • When they beheld that great matter wrought by him, those Amírs, (overcome) by dread, confessed—

  • جز سه کس که حقد ایشان چیره بود ** ساحرش گفتند و کاهی از جحود
  • Save three persons, whose rancour was prevailing: they, from disbelief, called him a magician and soothsayer.

  • ملک بر بسته چنان باشد ضعیف ** ملک بر رسته چنین باشد شریف
  • The kingship that has been tied on (artificially) is weak like that; the kingship that has grown up (naturally) is august like this.

  • نیزه‌ها را گر ندیدی با قضیب ** نامشان بین نام او بین این نجیب
  • If thou didst not see the lances together with the wand, (yet) consider the names of them (the Amírs) and consider the name of him (Mohammed), O noble one!

  • نامشان را سیل تیز مرگ برد ** نام او و دولت تیزش نمرد 2800
  • Their names the rapid torrent of death has borne away; his name and his puissant fortune are not dead.