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1
943-967

  • (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

  • To bear me from here to India. Maybe, when thy slave is come thither he will save his life.” 960
  • تا مرا ز ینجا به هندستان برد ** بو که بنده کان طرف شد جان برد

  • Lo, the people are fleeing from poverty: hence are they a mouthful for (a prey to) covetousness and expectation.
  • نک ز درویشی گریزانند خلق ** لقمه‌‌ی حرص و امل ز آنند خلق‌‌

  • The fear of poverty is like that (man's) terror: know thou that covetousness and striving are (like) India (in this tale).
  • ترس درویشی مثال آن هراس ** حرص و کوشش را تو هندستان شناس‌‌

  • He (Solomon) commanded the wind to bear him quickly over the water to the uttermost part of India.
  • باد را فرمود تا او را شتاب ** برد سوی قعر هندستان بر آب‌‌

  • Next day, at the time of conference and meeting, Solomon said to Azrael:
  • روز دیگر وقت دیوان و لقا ** پس سلیمان گفت عزراییل را

  • “Didst thou look with anger on that Moslem in order that he might wander (as an exile) far from his home?” 965
  • کان مسلمان را بخشم از چه چنان ** بنگریدی تا شد آواره ز خان‌‌

  • Azrael said, “When did I look (on him) angrily? I saw him as I passed by, (and looked at him) in astonishment,
  • گفت من از خشم کی کردم نظر ** از تعجب دیدمش در رهگذر

  • For God had commanded me, saying, ‘Hark, to-day do thou take his spirit in India.’
  • که مرا فرمود حق که امروز هان ** جان او را تو به هندستان ستان‌‌