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3
464-488

  • All particles (of phenomenal being), (whether) in movement (or) at rest, are speakers (and declare): “Verily, to Him we are returning.”
  • جمله اجزا در تحرک در سکون ** ناطقان که انا الیه راجعون

  • The praises and glorifications of the hidden particles have filled Heaven with an uproar. 465
  • ذکر و تسبیحات اجزای نهان ** غلغلی افکند اندر آسمان

  • When the Decree (of God) set out to (use) enchantments, the countryman checkmated a townsman.
  • چون قضا آهنگ نارنجات کرد ** روستایی شهریی را مات کرد

  • Notwithstanding thousands of (good) resolutions, the Khwája was checkmated, and from that journey (which he undertook) he fell into the midst of calamities.
  • با هزاران حزم خواجه مات شد ** زان سفر در معرض آفات شد

  • His reliance was upon his own firmness, (but) though he was (as) a mountain, a half-flood swept him away.
  • اعتمادش بر ثبات خویش بود ** گرچه که بد نیم سیلش در ربود

  • When the Decree puts forth its head from Heaven, all the intelligent become blind and deaf;
  • چون قضا بیرون کند از چرخ سر ** عاقلان گردند جمله کور و کر

  • Fishes are cast out of the sea; the snare catches miserably the flying bird. 470
  • ماهیان افتند از دریا برون ** دام گیرد مرغ پران را زبون

  • Even genie and demon go into the bottle; nay, a Hárút goes into (the pit of) Babylon.
  • تا پری و دیو در شیشه شود ** بلک هاروتی به بابل در رود

  • (All are lost) except that one who has taken refuge with the Decree: his blood no (astrological) quadrature (ever) shed.
  • جز کسی کاندر قضا اندر گریخت ** خون او را هیچ تربیعی نریخت

  • Except that you take refuge with the Decree, no contrivance will give you release from it.
  • غیر آن که در گریزی در قضا ** هیچ حیله ندهدت از وی رها

  • The Story of the people of Zarwán and how they contrived that they should pick the fruit in their orchards without being troubled by the poor.
  • قصه‌ی اهل ضروان و حیلت کردن ایشان تا بی زحمت درویشان باغها را قطاف کنند

  • You have read the story of the people of Zarwán: then why have you persisted in seeking expedients?
  • قصه‌ی اصحاب ضروان خوانده‌ای ** پس چرا در حیله‌جویی مانده‌ای

  • Several (noxious) men who stung like scorpions were contriving that they might cut off part of the daily bread of some poor folk. 475
  • حیله می‌کردند کزدم‌نیش چند ** که برند از روزی درویش چند

  • During the night, the whole night, they were devising a plot; many a ‘Amr and Bakr had put their faces together.
  • شب همه شب می‌سگالیدند مکر ** روی در رو کرده چندین عمرو و بکر

  • Those wicked men were speaking their inmost thoughts in secret, lest God should discover it.
  • خفیه می‌گفتند سرها آن بدان ** تا نباید که خدا در یابد آن

  • Did the clay devise (evil) against the Plasterer? Is the hand doing any work that is hidden from the heart?
  • با گل انداینده اسگالید گل ** دست کاری می‌کند پنهان ز دل

  • He (God) hath said, “Doth not He who created (thee) know thy desire, (doth not He know) whether in thy secret conversation there is sincerity or cajolery?”
  • گفت الا یعلم هواک من خلق ** ان فی نجواک صدقا ام ملق

  • He hath said, "Shall He be forgetful of a traveller who has set out at morn, One who sees plainly where shall be his lodging to-morrow?" 480
  • گفت یغفل عن ظعین قد غدا ** من یعاین این مثواه غدا

  • Wheresoever he has descended or mounted, He hath taken charge of it and reckoned (it) up by number.
  • اینما قد هبطا او صعدا ** قد تولاه و احصی عددا

  • Now purge your ear of forgetfulness and listen to the separation (forlorn plight) of the sorrowful one.
  • گوش را اکنون ز غفلت پاک کن ** استماع هجر آن غمناک کن

  • Know that when you set your ear to his tale, that is the alms which you give to the sad;
  • آن زکاتی دان که غمگین را دهی ** گوش را چون پیش دستانش نهی

  • (For) you will hear the sorrows of the heart-sick—the starvation of the noble spirit by the water and clay (of the body).
  • بشنوی غمهای رنجوران دل ** فاقه‌ی جان شریف از آب و گل

  • (Though it is) one filled with knowledge, it hath a house filled with smoke: open a window for it by listening. 485
  • خانه‌ی پر دود دارد پر فنی ** مر ورا بگشا ز اصغا روزنی

  • When your ear becomes a way of breath (relief) for it, the bitter smoke will decrease (and disappear) from its house.
  • گوش تو او را چو راه دم شود ** دود تلخ از خانه‌ی او کم شود

  • Show sympathy with us, O well-watered (prosperous) one, if you are faring to wards the most high Lord.
  • غمگساری کن تو با ما ای روی ** گر به سوی رب اعلی می‌روی

  • This vacillation is a prison and gaol that will not let the soul go in any direction.
  • این تردد حبس و زندانی بود ** که بنگذارد که جان سویی رود