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4
2808-2832

  • This rod comes as a taste (sample) from Hell, saying, ‘Ho! take refuge in the Light;
  • این عصا از دوزخ آمد چاشنی ** که هلا بگریز اندر روشنی

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

  • 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.
  • که ز یزدان آگهیم و طایعیم ** ما همه نی اتفاقی ضایعیم

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

  • (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; 2830
  • چون زمین دانیش دانا وقت خسف ** در حق قارون که قهرش کرد و نسف

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

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

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