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5
1522-1546

  • The people are made to be thus evil-natured towards you, that your face may inevitably be turned Yonder.
  • خلق را با تو چنین بدخو کنند  ** تا ترا ناچار رو آن سو کنند 

  • Know this for sure that in the end all of them will become adversaries and foes and rebels.
  • این یقین دان که در آخر جمله‌شان  ** خصم گردند و عدو و سرکشان 

  • You will be left in the tomb, lamenting and beseeching the One (God), (and crying), “Do not leave me (here) alone!
  • تو بمانی با فغان اندر لحد  ** لا تذرنی فرد خواهان از احد 

  • O Thou whose harshness is better than the troth of the faithful, the honey (kindness) of the faithful is also from Thy bounty.” 1525
  • ای جفاات به ز عهد وافیان  ** هم ز داد تست شهد وافیان 

  • Hearken to your own reason, O possessor of a granary, and commit your wheat to the earth of Allah,
  • بشنو از عقل خود ای انباردار  ** گندم خود را به ارض الله سپار 

  • That it may be safe from thieves and weevils. Kill the Devil with the wood-fretter (of reason) as quickly as possible;
  • تا شود آمن ز دزد و از شپش  ** دیو را با دیوچه زوتر بکش 

  • For he is always frightening you with (the threat of) poverty: make him your prey like a partridge, O valiant hawk.
  • کو همی ترساندت هم دم ز فقر  ** هم‌چو کبکش صید کن ای نره صقر 

  • It would be a shame for the falcon of the mighty and fortunate Sultan to be made a prey by the partridge.
  • باز سلطان عزیزی کامیار  ** ننگ باشد که کند کبکش شکار 

  • He (the father) gave many injunctions (to his sons) and sowed the seed of exhortation, (but) as their soil was nitrous (barren), ’twas of no avail. 1530
  • بس وصیت کرد و تخم وعظ کاشت  ** چون زمین‌شان شوره بد سودی نداشت 

  • Although the admonisher have a hundred appeals, counsel demands a retentive ear.
  • گرچه ناصح را بود صد داعیه  ** پند را اذنی بباید واعیه 

  • You counsel him (the heedless man) with a hundred courtesies, and he turns aside from your counsel.
  • تو به صد تلطیف پندش می‌دهی  ** او ز پندت می‌کند پهلو تهی 

  • A single person who obstinately refuses to listen will baffle a hundred (eloquent) speakers.
  • یک کس نامستمع ز استیز و رد  ** صد کس گوینده را عاجز کند 

  • Who should be more persuasive in counselling and sweeter-tongued than the prophets, whose words made an impression (even) on stones?
  • ز انبیا ناصح‌تر و خوش لهجه‌تر  ** کی بود کی گرفت دمشان در حجر 

  • (Yet) the bonds of the ill-fated (infidel) were not being loosed by that whereby mountain and stone were moved. 1535
  • زانچ کوه و سنگ درکار آمدند  ** می‌نشد بدبخت را بگشاده بند 

  • Such hearts as had egoism were described (in the words of the Qur’án) nay, harder (than stone).
  • آنچنان دلها که بدشان ما و من  ** نعتشان شدت بل اشد قسوة 

  • Explaining that the bounty of God and of the (Divine) Omnipotence is not dependent on receptivity, as human bounty is; for in the latter case receptivity is necessary. (In the former case it is not) because (the Divine) bounty is eternal, whereas receptivity is temporal. Bounty is an attribute of the Creator, while receptivity is an attribute of the creature; and the eternal cannot depend on the temporal, otherwise temporality (origination in time) would be absurd.
  • بیان آنک عطای حق و قدرت موقوف قابلیت نیست هم‌چون داد خلقان کی آن را قابلیت باید زیرا عطا قدیم است و قابلیت حادث عطا صفت حق است و قابلیت صفت مخلوق و قدیم موقوف حادث نباشد و اگر نه حدوث محال باشد 

  • The remedy for such a heart is the gift bestowed by a Transmuter: receptivity is not a necessary condition for His bounty.
  • چاره‌ی آن دل عطای مبدلیست  ** داد او را قابلیت شرط نیست 

  • Nay, His bounty is the necessary condition for receptivity: Bounty is the kernel, and receptivity the husk.
  • بلک شرط قابلیت داد اوست  ** داد لب و قابلیت هست پوست 

  • The change of Moses' rod into a serpent and the shining of his hand like a (resplendent) sun,
  • اینک موسی را عصا ثعبان شود  ** هم‌چو خورشیدی کفش رخشان شود 

  • And a hundred thousand miracles of the prophets which are not comprehended by our mind and understanding— 1540
  • صد هزاران معجزات انبیا  ** که آن نگنجد در ضمیر و عقل ما 

  • (These) are not derived from secondary causes but are (under) the (direct) control of God: how can receptivity belong to non-existent things?
  • نیست از اسباب تصریف خداست  ** نیستها را قابلیت از کجاست 

  • If receptivity were a necessary condition for God's action, no non-existent thing would come into existence.
  • قابلی گر شرط فعل حق بدی  ** هیچ معدومی به هستی نامدی 

  • He (God) hath established a (customary) law and causes and means for the sake of those who seek (Him) under this blue veil (of heaven).
  • سنتی بنهاد و اسباب و طرق  ** طالبان را زیر این ازرق تتق 

  • Most happenings come to pass according to the (customary) law, (but) sometimes the (Divine) Power breaks the law.
  • بیشتر احوال بر سنت رود  ** گاه قدرت خارق سنت شود 

  • He hath established a goodly law and custom; then He hath made the (evidentiary) miracle a breach of the custom. 1545
  • سنت و عادت نهاده با مزه  ** باز کرده خرق عادت معجزه 

  • If honour does not reach us without a (mediating) cause, (yet) the (Divine) Power is not remote from the removal of the cause.
  • بی‌سبب گر عز به ما موصول نیست  ** قدرت از عزل سبب معزول نیست