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5
1206-1230

  • Holy is the God who brings non-existence into collision with itself and makes non-existence to be in love with non-existence.
  • پاک الهی که عدم بر هم زند  ** مر عدم را بر عدم عاشق کند 

  • Envies arise in the heart that is no (real) heart: thus doth Being subject not being to compulsion.
  • در دل نه‌دل حسدها سر کند  ** نیست را هست این چنین مضطر کند 

  • These women, who are kinder than all (other creatures)—(even amongst them) two fellow-wives devour each other from envy,
  • این زنانی کز همه مشفق‌تراند  ** از حسد دو ضره خود را می‌خورند 

  • So that (you may judge) in what degree of envy are the men who indeed are stony-hearted.
  • تا که مردانی که خود سنگین‌دلند  ** از حسد تا در کدامین منزلند 

  • If the Law had not exercised a gracious spell (over them), every one would have torn the body of his rival to pieces. 1210
  • گر نکردی شرع افسونی لطیف  ** بر دریدی هر کسی جسم حریف 

  • The Law makes a plan for repelling evil: it puts the demon into the bottle of (legal) proof—
  • شرع بهر دفع شر رایی زند  ** دیو را در شیشه‌ی حجت کند 

  • Witness and oath and shrinking (from the oath)—till (at last) the insolent demon goes into the bottle (prison).
  • از گواه و از یمین و از نکول  ** تا به شیشه در رود دیو فضول 

  • (The Law is) like the balance whereby the two adversaries are surely united in contentment, (whether) in jest or earnest.
  • مثل میزانی که خشنودی دو ضد  ** جمع می‌آید یقین در هزل و جد 

  • Know for sure that the Law is like the measure and scales by means of which the litigants are saved from wrangling and enmity.
  • شرع چون کیله و ترازو دان یقین  ** که بدو خصمان رهند از جنگ و کین 

  • If there be no pair of scales, how shall the litigant escape from disputing when he suspects fraud and deceit? 1215
  • گر ترازو نبود آن خصم از جدال  ** کی رهد از وهم حیف و احتیال 

  • (If), then, there is all this jealousy and litigation and injustice in respect of this foul faithless carcase,
  • پس درین مردار زشت بی‌وفا  ** این همه رشکست و خصمست و جفا 

  • How, then, must it be when genies and men become envious in respect of that fortune and felicity (hereafter)?
  • پس در اقبال و دولت چون بود  ** چون شود جنی و انسی در حسد 

  • Truly those devils are envious of old: never for a moment do they cease from waylaying;
  • آن شیاطین خود حسود کهنه‌اند  ** یک زمان از ره‌زنی خالی نه‌اند 

  • And the sons of Adam who have sown (the seed of) disobedience—they too have become devils from enviousness.
  • وآن بنی آدم که عصیان کشته‌اند  ** از حسودی نیز شیطان گشته‌اند 

  • Read in the Qur’án how by Divine transformation the devils of mankind have become homogeneous with the Devil. 1220
  • از نبی برخوان که شیطانان انس  ** گشته‌اند از مسخ حق با دیو جنس 

  • When the Devil fails to tempt (any one), he seeks aid from these human (devils).
  • دیو چون عاجز شود در افتتان  ** استعانت جوید او زین انسیان 

  • Saying, ‘Ye are my friends: (perform) an act of friendship towards me; ye are on my side: (perform) an act of partiality.’
  • که شما یارید با ما یاریی  ** جانب مایید جانب داریی 

  • If they waylay any one in the world, both kinds of devils come off rejoicing;
  • گر کسی را ره زنند اندر جهان  ** هر دو گون شیطان بر آید شادمان 

  • And if any one has saved his soul and become eminent in religion, those two jealous (parties) keep up lamentation.
  • ور کسی جان برد و شد در دین بلند  ** نوحه می‌دارند آن دو رشک‌مند 

  • Both gnash their teeth in envy at any one upon whom the (spiritual) Teacher has bestowed wisdom.” 1225
  • هر دو می‌خایند دندان حسد  ** بر کسی که داد ادیب او را خرد 

  • How the king asked the man who claimed to be a prophet, saying, “The person who is a true Messenger (of God) and becomes established (as such)—what has he to give to any one, or what gifts will people obtain by consorting with him and serving him, except the counsel which he utters with his tongue?”
  • پرسیدن آن پادشاه از آن مدعی نبوت کی آنک رسول راستین باشد و ثابت شود با او چه باشد کی کسی را بخشد یا به صحبت و خدمت او چه بخشش یابند غیر نصیحت به زبان کی می‌گوید 

  • The king questioned him, saying, “After all, what is inspiration, or what has he got who is a prophet?”
  • شاه پرسیدش که باری وحی چیست  ** یا چه حاصل دارد آن کس کو نبیست 

  • He replied, “What is there indeed that he has not got, or what fortune is left whereunto he has not attained?
  • گفت خود آن چیست کش حاصل نشد  ** یا چه دولت ماند کو واصل نشد 

  • I will suppose (for argument's sake) that this prophetic inspiration is not a treasurer (of Divine Revelations); still, it is not inferior to the inspiration in the heart of the bee.
  • گیرم این وحی نبی گنجور نیست  ** هم کم از وحی دل زنبور نیست 

  • Since (the words) God hath inspired the bee have come (in the Qur’án), the dwelling-place of its (the bee's) inspiration has been filled with sweets.
  • چونک او حی الرب الی النحل آمدست  ** خانه‌ی وحیش پر از حلوا شدست 

  • Through the light of the inspiration of God the Almighty and Glorious, it filled the world with wax and honey. 1230
  • او به نور وحی حق عزوجل  ** کرد عالم را پر از شمع و عسل