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4
3584-3608

  • The (Divine) command came (to him), saying, “Follow Noah! Refrain from considering the end (of the matter) as it has been disclosed (to thee).
  • امر آمد که اتباع نوح کن ** ترک پایان‌بینی مشروح کن

  • Take no heed of that, since thou art one who calls (the people) to the (true) Way. The command, ‘Deliver the message,’ is there: it is not void (of meaning).” 3585
  • زان تغافل کن چو داعی رهی ** امر بلغ هست نبود آن تهی

  • The least purpose (thereof) is that through this persistence of thine that obstinacy and rebellious pride (of the infidels) may be displayed,
  • کمترین حکمت کزین الحاح تو ** جلوه گردد آن لجاج و آن عتو

  • So that God’s showing the way (to some) and letting (others) be lost may become evident to all the followers of religious sects.
  • تا که ره بنمودن و اضلال حق ** فاش گردد بر همه اهل و فرق

  • Inasmuch as the object of existence was the manifestation (of these two Divine attributes), it must be tested by means of exhorting (to obedience) and leading astray.
  • چونک مقصود از وجود اظهار بود ** بایدش از پند و اغوا آزمود

  • The Devil persists to (seducing to) error; the Shaykh persists in guiding aright.
  • دیو الحاح غوایت می‌کند ** شیخ‌الحاح هدایت می‌کند

  • When that grievous command (of God) proceeded step by step (pursued its course), the whole Nile was turned into blood from end to end, 3590
  • چون پیاپی گشت آن امر شجون ** نیل می‌آمد سراسر جمله خون

  • Till (at last) Pharaoh came in person to him (Moses), humbly entreating him, his tall figure bent double,
  • تا بنفس خویش فرعون آمدش ** لابه می‌کردش دو تا گشته قدش

  • And said, “O (spiritual) sovereign, do not that which we did we have not the face to offer words (of excuse).
  • کانچ ما کردیم ای سلطان مکن ** نیست ما را روی ایراد سخن

  • I will become obedient to thy command with every bit (of my body); I am accustomed to be held in honour: do not deal hardly with me.
  • پاره پاره گردمت فرمان‌پذیر ** من بعزت خوگرم سختم مگیر

  • Hark, move thy lips in mercy, O trusted one, that it (thy prayer) may shut this fiery mouth (of Divine anger).”
  • هین بجنبان لب به رحمت ای امین ** تا ببندد این دهانه‌ی آتشین

  • He (Moses) said, “O Lord, he is deceiving me; he is deceiving Thy deceiver. 3595
  • گفت یا رب می‌فریبد او مرا ** می‌فریبد او فریبنده‌ی ترا

  • Shall I hearken (to him) or shall I too give him deceit (in return), in order that that puller of the branch may recognise the root?
  • بشنوم یا من دهم هم خدعه‌اش ** تا بداند اصل را آن فرع‌کش

  • For the root (origin) of every cunning and contrivance is with use: whatsoever is on the earth, its root (origin) is from Heaven.”
  • که اصل هر مکری و حیلت پیش ماست ** هر چه بر خاکست اصلش از سماست

  • God said (to Moses), “That cur (Pharaoh) is not worth even that: fling a bone to the cur from a distance.
  • گفت حق آن سگ نیرزد هم به آن ** پیش سگ انداز از دور استخوان

  • Hark, shake the rod, so that the sods may give back whatever the locusts have destroyed,
  • هین بجنبان آن عصا تا خاکها ** وا دهد هرچه ملخ کردش فنا

  • And let the locusts immediately become black, that the people may behold the transformation wrought by God; 3600
  • وان ملخها در زمان گردد سیاه ** تا ببیند خلق تبدیل اله

  • For I have no need of means: those means are (only) for the purpose of (serving as) a screen and covering,
  • که سببها نیست حاجت مر مرا ** آن سبب بهر حجابست و غطا

  • To the end that the natural philosopher may attach himself to the drug; and that the astronomer may turn his face to the star;
  • تا طبیعی خویش بر دارو زند ** تا منجم رو با ستاره کند

  • And that the hypocrite, from greed, may come to market at daybreak for fear of (finding) no demand for his wares,
  • تا منافق از حریصی بامداد ** سوی بازار آید از بیم کساد

  • Without having performed his devotions or washed his face (whilst) seeking morsels (for himself) he has become a morsel for Hell.”
  • بندگی ناکرده و ناشسته روی ** لقمه‌ی دوزخ بگشته لقمه‌جوی

  • The spirit of the vulgar is devouring and being devoured, like the lamb that feeds on hay. 3605
  • آکل و ماکول آمد جان عام ** هم‌چو آن بره‌ی چرنده از حطام

  • The lamb is feeding, while the butcher rejoices, saying, “For our sake it feeds on the grass of (its) desire.”
  • می‌چرد آن بره و قصاب شاد ** کو برای ما چرد برگ مراد

  • In respect of food and drink thou art doing the work of Hell thou art fattening thyself for its (Hell’s) sake.
  • کار دوزخ می‌کنی در خوردنی ** بهر او خود را تو فربه می‌کنی

  • Do thine own work, feed on the daily bread of Wisdom, that the glorious heart (spirit) may become fat.
  • کار خود کن روزی حکمت بچر ** تا شود فربه دل با کر و فر