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1
935-959

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

  • 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).
  • حاملی محمول گرداند ترا ** قابلی مقبول گرداند ترا

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

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

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

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

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

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

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

  • 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.
  • ور اشارتهاش را بینی زنی ** مرد پنداری و چون بینی زنی‌‌

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

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

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

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

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

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

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

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

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

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

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

  • 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!” 955
  • کسب جز نامی مدان ای نامدار ** جهد جز وهمی مپندار ای عیار

  • 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.
  • نگریستن عزراییل بر مردی و گریختن آن مرد در سرای سلیمان و تقریر ترجیح توکل بر جهد و قلت فایده‌‌ی جهد

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

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

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

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