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2809-2858

  • ورنه در مانی تو در دندان من ** مخلصت نبود ز در بندان من
  • Else thou wilt be left helpless in my teeth: there will be no escape for thee through my passes.’

  • این عصایی بود این دم اژدهاست ** تا نگویی دوزخ یزدان کجاست 2810
  • This was a rod; it is now a dragon, to the end that thou mayst not say, ‘Where is God's Hell?’”

  • در بیان آنک شناسای قدرت حق نپرسد کی بهشت و دوزخ کجاست
  • Explaining that one who knows the power of God will not ask, "Where are Paradise and Hell?"

  • هر کجا خدا دوزخ کند ** اوج را بر مرغ دام و فخ کند
  • God makes Hell to be wheresoever He will: He makes the zenith to be a snare and trap for the bird.

  • هم ز دندانت برآید دردها ** تا بگویی دوزخست و اژدها
  • Likewise from thy teeth arise pangs of pain, to the end that thou mayst say, “‘Tis Hell and the dragon.”

  • یا کند آب دهانت را عسل ** که بگویی که بهشتست و حلل
  • Or He makes the water of thy mouth to be (sweet as) honey, that thou mayst say, “’Tis Paradise and the robes (of Paradise).”

  • از بن دندان برویاند شکر ** تا بدانی قوت حکم قدر
  • He makes sugar to grow from the roots of the teeth, that thou mayst know the power of the ordinance of the (Divine) decree.

  • پس به دندان بی‌گناهان را مگز ** فکر کن از ضربت نامحترز 2815
  • Do not, then, bite the innocent with thy teeth: bethink thee of the stroke that is not to be guarded against.

  • نیل را بر قبطیان حق خون کند ** سبطیان را از بلا محصون کند
  • God makes the Nile to be blood for the Egyptians; He makes the Israelites safe from calamity,

  • تا بدانی پیش حق تمییز هست ** در میان هوشیار راه و مست
  • That thou mayst know that with God there is discrimination between the sober (traveller) on the Way and the intoxicated.

  • نیل تمییز از خدا آموختست ** که گشاد آن را و این را سخت بست
  • The Nile has learned from God to discriminate, for it opened (the door) for these (Israelites) and shut fast (the door) against those (Egyptians).

  • لطف او عاقل کند مر نیل را ** قهر او ابله کند قابیل را
  • His grace makes the Nile intelligent; His wrath makes Cain foolish.

  • در جمادات از کرم عقل آفرید ** عقل از عاقل به قهر خود برید 2820
  • He, from kindness, created intelligence in lifeless things; He, because of His wrath, cut off intelligence from the intelligent one.

  • در جماد از لطف عقلی شد پدید ** وز نکال از عاقلان دانش رمید
  • By (His) grace an intelligence appeared in lifeless matter, and through (His) chastisement knowledge fled from the intelligent.

  • عقل چون باران به امر آنجا بریخت ** عقل این سو خشم حق دید و گریخت
  • There, by (His) command the rain-like intelligence poured down; here, intelligence saw God's anger and took to flight.

  • ابر و خورشید و مه و نجم بلند ** جمله بر ترتیب آیند و روند
  • Clouds and sun and moon and lofty stars, all come and go according to arrangement.

  • هر یکی ناید مگر در وقت خویش ** که نه پس ماند ز هنگام و نه پیش
  • None comes but at its appointed hour, so that it neither lags behind the time nor (arrives) before.

  • چون نکردی فهم این را ز انبیا ** دانش آوردند در سنگ و عصا 2825
  • How hast not thou understood this from the prophets? They brought knowledge into stone and rod,

  • تا جمادات دگر را بی لباس ** چون عصا و سنگ داری از قیاس
  • That thou, (judging) by analogy, might’st undoubtingly deem the other lifeless things to be like rod and stone (in this respect).

  • طاعت سنگ و عصا ظاهر شود ** وز جمادات دگر مخبر شود
  • The obedience (to God) of stone and rod is made manifest and gives information concerning the other lifeless things,

  • که ز یزدان آگهیم و طایعیم ** ما همه نی اتفاقی ضایعیم
  • That (they say), “We are cognisant of God and obedient (to Him): we all are (bearing witness to His wisdom) not by chance and in vain.

  • هم‌چو آب نیل دانی وقت غرق ** کو میان هر دو امت کرد فرق
  • As (for example) the water of the Nile: thou knowest that at the time of drowning it made a distinction between the two peoples;

  • چون زمین دانیش دانا وقت خسف ** در حق قارون که قهرش کرد و نسف 2830
  • (And) as the earth: thou knowest it to be possessed of knowledge, at the time of (its) sinking, in regard to Qárún whom He subdued and swept away;

  • چون قمر که امر بشنید و شتافت ** پس دو نیمه گشت بر چرخ و شکافت
  • (And) as the moon, which heard the (Divine) command and hastened (to obey) and then became two halves in the sky and split;

  • چون درخت و سنگ کاندر هر مقام ** مصطفی را کرده ظاهرالسلام
  • (And) as the trees and stones which everywhere overtly made the salaam to Mustafá (Mohammed).

  • جواب دهری کی منکر الوهیت است و عالم را قدیم می‌گوید
  • Reply to the materialist who disbelieves in the Deity and says that the world is eternal.

  • دی یکی می‌گفت عالم حادثست ** فانیست این چرخ و حقش وارثست
  • Yesterday some one was saying, “The world is originated in time: this heaven is passing away, and God is its inheritor.”

  • فلسفیی گفت چون دانی حدوث ** حادثی ابر چون داند غیوث
  • A philosopher said, “How do you know (its) temporal origin? How should the rain know the temporality of the cloud?

  • ذره‌ای خود نیستی از انقلاب ** تو چه می‌دانی حدوث آفتاب 2835
  • You are not even a mote of the (celestial) revolution: how should you know the temporality of the sun?

  • کرمکی کاندر حدث باشد دفین ** کی بداند آخر و بدو زمین
  • The little worm that is buried in filth—how should it know the end and beginning of the earth?

  • این به تقلید از پدر بشنیده‌ای ** از حماقت اندرین پیچیده‌ای
  • You have heard this by rote from your father: through foolishness you have become involved in this (belief).

  • چیست برهان بر حدوث این بگو ** ورنه خامش کن فزون گویی مجو
  • What is the demonstrative argument for its temporality? Tell (me) or else keep silence and do not seek (indulge in) excessive talk.”

  • گفت دیدم اندرین بحث عمیق ** بحث می‌کردند روزی دو فریق
  • He said, “One day I saw two parties searching in this deep sea,

  • در جدال و در خصام و در ستوه ** گشت هنگامه بر آن دو کس گروه 2840
  • (Engaged) in disputation and controversy and desperate battle: a crowd gathered round those two persons.

  • من به سوی جمع هنگامه شدم ** اطلاع از حال ایشان بستدم
  • I went towards the crowded multitude and took notice of their (the disputants') affair.

  • آن یکی می‌گفت گردون فانیست ** بی‌گمانی این بنا را بانیست
  • One was saying, ‘The sky will pass away: without any doubt, this edifice hath a builder.’

  • وان دگر گفت این قدیم و بی کیست ** نیستش بانی و یا بانی ویست
  • The other said, ‘It is eternal and timeless: it hath no builder, or else it is (itself) the builder.’

  • گفت منکر گشته‌ای خلاق را ** روز و شب آرنده و رزاق را
  • He (his adversary) said, ‘You have denied the Creator, the Producer of day and night and the Giver of sustenance.’

  • گفت بی برهان نخواهم من شنید ** آنچ گولی آن به تقلیدی گزید 2845
  • He (the philosopher) said, ‘Without clear evidence, I will not listen to that which an ignoramus has accepted by rote.

  • هین بیاور حجت و برهان که من ** نشنوم بی حجت این را در زمن
  • Come, bring the proof and evidence, for never in the world will I hearken to this without proof.’

  • گفت حجت در درون جانمست ** در درون جان نهان برهانمست
  • ‘The proof,’ he replied, ‘is within my soul: my evidence is hidden within my soul.

  • تو نمی‌بینی هلال از ضعف چشم ** من همی بینم مکن بر من تو خشم
  • You, from weakness of eye, are not seeing the new moon: (if) I am seeing it, do not you be angry with me.’

  • گفت و گو بسیار گشت و خلق گیج ** در سر و پایان این چرخ پسیج
  • There was much debate, and the people became perplexed as to the beginning and end of this well-ordered celestial sphere.

  • گفت یارا در درونم حجتیست ** بر حدوث آسمانم آیتیست 2850
  • He (the pious man) said, ‘Friend, within me is a (decisive) proof: I have a (manifest) sign indicating the temporal origin of the sky.

  • من یقین دارم نشانش آن بود ** مر یقین‌دان را که در آتش رود
  • I possess the certainty: for him that hath certain knowledge the token thereof is that he will go into the fire.

  • در زبان می‌ناید آن حجت بدان ** هم‌چو حال سر عشق عاشقان
  • Like the inmost feelings of love in lovers, that proof, (you must) know, does not come (to utterance) on the tongue.

  • نیست پیدا سر گفت و گوی من ** جز که زردی و نزاری روی من
  • The inmost meaning of my words is not apparent, except (in) the pallor and haggardness of my face.

  • اشک و خون بر رخ روانه می‌دود ** حجت حسن و جمالش می‌شود
  • Tears and blood roll on my cheeks and become the proof of His (the Beloved's) comeliness and beauty.’

  • گفت من اینها ندانم حجتی ** که بود در پیش عامه آیتی 2855
  • He (the philosopher) replied, ‘I do not deem these things to be such a proof as would be a manifest sign to the vulgar.’

  • گفت چون قلبی و نقدی دم زنند ** که تو قلبی من تکویم ارجمند
  • He (the other) said, ‘When a base and a genuine coin boast, saying (to each other), “Thou art base; I am good and valuable,”

  • هست آتش امتحان آخرین ** کاندر آتش در فتند این دو قرین
  • Fire is the final test: (the test is) that these two rivals should be dropped into the fire.

  • عام و خاص از حالشان عالم شوند ** از گمان و شک سوی ایقان روند
  • (Then) the vulgar and the elect will become acquainted with their (real) state and will advance from opinion and doubt to certain knowledge.