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4
2908-2932

  • 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

  • God spoke to Moses by inspiration of the heart, saying, “O chosen one, I love thee.”
  • گفت موسی را به وحی دل خدا ** کای گزیده دوست می‌دارم ترا

  • He (Moses) said, “O Bountiful One, (tell me) what disposition (in me) is the cause of that, in order that I may augment it.”
  • گفت چه خصلت بود ای ذوالکرم ** موجب آن تا من آن افزون کنم

  • He (God) said, “Thou art like a child in the presence of its mother: when she chastises it, it still lays hold of her.
  • گفت چون طفلی به پیش والده ** وقت قهرش دست هم در وی زده

  • It does not even know that there is any one in the world except her: it is both afflicted with headache (sorrow) by her and intoxicated (with joy) by her.
  • خود نداند که جز او دیار هست ** هم ازو مخمور هم از اوست مست

  • If its mother give it a slap, still it comes to its mother and clings to her. 2925
  • مادرش گر سیلیی بر وی زند ** هم به مادر آید و بر وی تند

  • It does not seek help from any one but her: she is all its evil and its good.
  • از کسی یاری نخواهد غیر او ** اوست جمله شر او و خیر او

  • Thy heart, likewise, in good or evil (plight) never turns from Me to other quarters.
  • خاطر تو هم ز ما در خیر و شر ** التفاتش نیست جاهای دگر

  • In thy sight all besides Me are as stones and clods, whether (they be) boys or youths or old men.”
  • غیر من پیشت چون سنگست و کلوخ ** گر صبی و گر جوان و گر شیوخ

  • Just as Thee we worship in yearning entreaty, (so) in tribulation we ask help of none but Thee.
  • هم‌چنانک ایاک نعبد در حنین ** در بلا از غیر تو لانستعین

  • This Thee we worship is (used) idiomatically for the purpose of (expressing) appropriation, and that (appropriation) is for the purpose of negating hypocrisy. 2930
  • هست این ایاک نعبد حصر را ** در لغت و آن از پی نفی ریا

  • Of Thee we ask help also is for the purpose of appropriation: he (who recites these words) appropriates and restricts the asking of help,
  • هست ایاک نستعین هم بهر حصر ** حصر کرده استعانت را و قصر

  • Meaning, “We perform worship to Thee alone; we have hope of help from Thee alone.”
  • که عبادت مر ترا آریم و بس ** طمع یاری هم ز تو داریم و بس

  • How a king was enraged with his boon-companion, and an intercessor interceded on behalf of the object of (the king's) anger and begged the king (to pardon the offender); and how (when) the king accepted his intercession, the boon-companion resented the action of the intercessor and asked, "Why did you intercede?"
  • خشم کردن پادشاه بر ندیم و شفاعت کردن شفیع آن مغضوب علیه را و از پادشاه درخواستن و پادشاه شفاعت او قبول کردن و رنجیدن ندیم از این شفیع کی چرا شفاعت کردی