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4
2896-2920

  • Whether the plant is summoned (to move) or not summoned, its foot remains stuck fast in the mud.
  • نبت را چه خوانده چه ناخوانده ** هست پای او به گل در مانده

  • If its head move with the motion of the wind, go, be not deceived by its moving its head.
  • گر سرش جنبد پیر باد رو ** تو به سر جنبانیش غره مشو

  • Its head says, “We obey, O zephyr!” Its foot says, “We refuse to obey: let us alone!”
  • آن سرش گوید سمعنا ای صبا ** پای او گوید عصینا خلنا

  • Since he (the man of dull sight) does not know how to move (on the Way to God), he advances like the vulgar, stepping (forward) on trust, like a blind man.
  • چون ندارد سیر می‌راند چون عام ** بر توکل می‌نهد چون کور گام

  • Consider what comes of acting on trust in warfare: (it is vain) like the trust of dice-players. 2900
  • بر توکل تا چه آید در نبرد ** چون توکل کردن اصحاب نرد

  • But those insights that are not frozen (dense and dull) are nothing if not piercing and veil-rending.
  • وآن نظرهایی که آن افسرده نیست ** جز رونده و جز درنده‌ی پرده نیست

  • He (such a one) sees with his own eye at the present moment that which will come to pass in ten years.
  • آنچ در ده سال خواهد آمدن ** این زمان بیند به چشم خویشتن

  • Similarly, every one sees the unseen and the future, (both) good and evil, according to the measure of his insight.
  • هم‌چنین هر کس به اندازه‌ی نظر ** غیب و مستقبل ببیند خیر وشر

  • When the barrier in front and the barrier behind are removed, the eye penetrates and reads the tablet of the Unseen.
  • چونک سد پیش و سد پس نماند ** شد گذاره چشم و لوح غیب خواند

  • When he (such a one) looks back to the origin of existence, the past circumstances and beginning of existence display themselves (to him)— 2905
  • چون نظر پس کرد تا بدو وجود ** ماجرا و آغاز هستی رو نمود

  • (Namely), the disputation of the terrestrial angels with the (Divine) Majesty as to making our Father (Adam) the Vicegerent.
  • بحث املاک زمین با کبریا ** در خلیفه کردن بابای ما

  • When he casts his eye forward he sees plainly that which shall be (all that shall come to pass) till the (Last) Congregation.
  • چون نظر در پیش افکند او بدید ** آنچ خواهد بود تا محشر پدید

  • Therefore he sees back to the root of the root (the primal origin), and he sees forward clairvoyantly to the Day of Decision.
  • پس ز پس می‌بیند او تا اصل اصل ** پیش می‌بیند عیان تا روز فصل

  • Every one, according to the measure of his spiritual enlightenment, sees the things unseen in proportion to the polishing (of the heart's mirror).
  • هر کسی اندازه‌ی روشن‌دلی ** غیب را بیند به قدر صیقلی

  • The more he polishes, the more he sees and the more visible does the form (of things unseen) become to him. 2910
  • هر که صیقل بیش کرد او بیش دید ** بیشتر آمد برو صورت پدید

  • If you say that that (spiritual) purity is (bestowed by) the grace of God, this success in polishing (the heart) is also (derived) from that (Divine) bounty.
  • گر تو گویی کان صفا فضل خداست ** نیز این توفیق صیقل زان عطاست

  • That (devotional) work and prayer is in proportion to the (worshipper's) aspiration: Man hath nothing but what he hath striven after.
  • قدر همت باشد آن جهد و دعا ** لیس للانسان الا ما سعی

  • God alone is the giver of aspiration: no base churl aspires to be a king.
  • واهب همت خداوندست و بس ** همت شاهی ندارد هیچ خس

  • God's assignment of a particular lot to any one does not hinder (him from exercising) consent and will and choice;
  • نیست تخصیص خدا کس را به کار ** مانع طوع و مراد و اختیار

  • But when He brings some trouble on an ill-fated man, he (that man) ungratefully packs off in flight; 2915
  • لیک چون رنجی دهد بدبخت را ** او گریزاند به کفران رخت را

  • (Whereas), when God brings some trouble on a good-fortuned (blessed) man, he always (approaches and) abides nearer (to God).
  • نیکبختی را چو حق رنجی دهد ** رخت را نزدیکتر وا می‌نهد

  • In battle the pusillanimous from fear for their lives have chosen the means (resource) of flight,
  • بددلان از بیم جان در کارزار ** کرده اسباب هزیمت اختیار

  • (While) the courageous, also from fear for their lives, have charged towards the ranks of the enemy.
  • پردلان در جنگ هم از بیم جان ** حمله کرده سوی صف دشمنان

  • Rustams (heroes) are borne onward by (their) fear and pain; from fear, too, the man of infirm spirit dies within himself.
  • رستمان را ترس و غم وا پیش برد ** هم ز ترس آن بددل اندر خویش مرد

  • Tribulation and fear for one's life are like a touchstone: thereby the brave man is distinguished from every coward. 2920
  • چون محک آمد بلا و بیم جان ** زان پدید آید شجاع از هر جبان

  • How God made a revelation to Moses, on whom be peace, saying, "O Moses, I who am the exalted Creator love thee."
  • وحی کردن حق به موسی علیه‌السلام کی ای موسی من کی خالقم تعالی ترا دوست می‌دارم