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916-965

  • There is no work better than trust in God: what, indeed, is dearer (to God) than resignation?
  • نیست کسبی از توکل خوبتر ** چیست از تسلیم خود محبوبتر

  • Often do they flee from affliction (only) to (fall into) affliction; often do they recoil from the snake (only) to (meet with) the dragon.
  • بس گریزند از بلا سوی بلا ** بس جهند از مار سوی اژدها

  • Man devised (something), and his device was a snare (wherein he was trapped): that which he thought to be life was (actually) the drainer of his blood (his destroyer).
  • حیله کرد انسان و حیله‌‌ش دام بود ** آن که جان پنداشت خون آشام بود

  • He locked the door while the foe was in the house: the plot of Pharaoh was a story of this sort.
  • در ببست و دشمن اندر خانه بود ** حیله‌‌ی فرعون زین افسانه بود

  • That vengeful man slew hundreds of thousands of babes, while the one he was searching after was in his (Pharaoh's) house. 920
  • صد هزاران طفل کشت آن کینه کش ** و آن که او می‌‌جست اندر خانه‌‌اش‌‌

  • Since in our eyesight (foresight) there is much defect, go, let your own sight pass away (faná) in the sight of the Friend (God).
  • دیده‌‌ی ما چون بسی علت در اوست ** رو فنا کن دید خود در دید دوست‌‌

  • His sight for ours—what a goodly recompense! In His sight you will find the whole object of your desire.
  • دید ما را دید او نعم العوض ** یابی اندر دید او کل غرض‌‌

  • So long as the child could neither grasp (exert strength) nor run, he had nothing to ride on but his father's neck;
  • طفل تا گیرا و تا پویا نبود ** مرکبش جز گردن بابا نبود

  • When he became a busybody and plied hand and foot (exerted himself), he fell into trouble and wretchedness.
  • چون فضولی گشت و دست و پا نمود ** در عنا افتاد و در کور و کبود

  • The spirits of created beings, before (the creation of) hand and foot, by reason of their faithfulness were flying in (the realm of) purity; 925
  • جانهای خلق پیش از دست و پا ** می‌‌پریدند از وفا اندر صفا

  • When they were constrained by the (Divine) command, Get ye down, they became engaoled in anger and covetousness and contentment.
  • چون به امر اهبطوا بندی شدند ** حبس خشم و حرص و خرسندی شدند

  • We are the family of the Lord and craving after milk (like infants): he (the Prophet) said, ‘The people are God's family.’
  • ما عیال حضرتیم و شیر خواه ** گفت الخلق عیال للإله‌‌

  • He who gives rain from heaven is also able, from His mercy, to give us bread.”
  • آن که او از آسمان باران دهد ** هم تواند کاو ز رحمت نان دهد

  • How the lion pronounced exertion to be superior to trust in God.
  • باز ترجیح‌‌نهادن شیر جهد را بر توکل‌‌

  • “Yes,” said the lion; “but the Lord of His servants set a ladder before our feet.
  • گفت شیر آری ولی رب العباد ** نردبانی پیش پای ما نهاد

  • Step by step must we climb towards the roof: to be a necessitarian here is (to indulge in) foolish hopes. 930
  • پایه پایه رفت باید سوی بام ** هست جبری بودن اینجا طمع خام‌‌

  • You have feet: why do you make yourself out to be lame? you have hands: why do you conceal the fingers (whereby you grasp)?
  • پای داری چون کنی خود را تو لنگ ** دست داری چون کنی پنهان تو چنگ‌‌

  • When the master put a spade in the slave's hand, his object was made known to him (the slave) without (a word falling from his) tongue.
  • خواجه چون بیلی به دست بنده داد ** بی‌‌زبان معلوم شد او را مراد

  • Hand and spade alike are His (God's) implicit signs; (our powers of) thinking upon the end are His explicit declarations.
  • دست همچون بیل اشارتهای اوست ** آخر اندیشی عبارتهای اوست‌‌

  • When you take His signs to heart, you will devote your life to fulfilling that indication (of His will).
  • چون اشارتهاش را بر جان نهی ** در وفای آن اشارت جان دهی‌‌

  • Then He will give you hints (for the understanding) of mysteries, He will remove the burden from you and give you (spiritual) authority. 935
  • پس اشارتهای اسرارت دهد ** بار بر دارد ز تو کارت دهد

  • Do you bear (His burden)? He will cause you to be borne (aloft). Do you receive (His commands)? He will cause you to be received (into His favour).
  • حاملی محمول گرداند ترا ** قابلی مقبول گرداند ترا

  • If you accept His command, you will become the spokesman (thereof); if you seek union (with Him), thereafter you will become united.
  • قابل امر ویی قایل شوی ** وصل جویی بعد از آن واصل شوی‌‌

  • Freewill is the endeavour to thank (God) for His beneficence: your necessitarianism is the denial of that beneficence.
  • سعی شکر نعمتش قدرت بود ** جبر تو انکار آن نعمت بود

  • Thanksgiving for the power (of acting freely) increases your power; necessitarianism takes the (Divine) gift (of freewill) out of your hand.
  • شکر قدرت قدرتت افزون کند ** جبر نعمت از کفت بیرون کند

  • Your necessitarianism is (like) sleeping on the road: do not sleep! Sleep not, until you see the gate and the threshold! 940
  • جبر تو خفتن بود در ره مخسب ** تا نبینی آن در و درگه مخسب‌‌

  • Beware! do not sleep, O inconsiderate sluggard, save underneath that fruit-laden tree,
  • هان مخسب ای جبری بی‌‌اعتبار ** جز به زیر آن درخت میوه‌‌دار

  • So that every moment the wind may shake the boughs and shower upon the sleeper (spiritual) dessert and provision for the journey.
  • تا که شاخ افشان کند هر لحظه باد ** بر سر خفته بریزد نقل و زاد

  • (How absurd) to be a necessitarian and sleep amidst highwaymen! How should the untimely bird receive quarter?
  • جبر و خفتن در میان ره زنان ** مرغ بی‌‌هنگام کی یابد امان‌‌

  • And if you turn up your nose at His signs, you deem (yourself) a man, but when you consider (more deeply), you are (only) a woman.
  • ور اشارتهاش را بینی زنی ** مرد پنداری و چون بینی زنی‌‌

  • This measure of understanding which you possess is lost: a head from which the understanding flies away, 945
  • این قدر عقلی که داری گم شود ** سر که عقل از وی بپرد دم شود

  • Because ingratitude is wickedness and disgrace and brings the ingrate to the bottom of Hell-fire.
  • ز آن که بی‌‌شکری بود شوم و شنار ** می‌‌برد بی‌‌شکر را در قعر نار

  • If you are putting trust in God, put trust (in Him) as regards (your) work: sow (the seed), then rely upon the Almighty.”
  • گر توکل می‌‌کنی در کار کن ** کشت کن پس تکیه بر جبار کن‌‌

  • How the beasts once more asserted the superiority of trust in God to exertion.
  • باز ترجیح نهادن نخجیران توکل را بر جهد

  • They all lifted up their voices (to dispute) with him, saying, “Those covetous ones who sowed (the seed of) means,
  • جمله با وی بانگها برداشتند ** کان حریصان که سببها کاشتند

  • Myriads on myriads of men and women—why, then, did they remain deprived of fortune?
  • صد هزار اندر هزار از مرد و زن ** پس چرا محروم ماندند از زمن‌‌

  • From the beginning of the world myriads of generations have opened a hundred mouths, like dragons: 950
  • صد هزاران قرن ز آغاز جهان ** همچو اژدرها گشاده صد دهان‌‌

  • Those clever people devised plots (of such power) that the mountain thereby was torn up from its foundation.
  • مکرها کردند آن دانا گروه ** که ز بن بر کنده شد ز آن مکر کوه‌‌

  • The Glorious (God) described their plots (when He said): (though their guile be such) that the tops of the mountains might be moved thereby.
  • کرد وصف مکرهاشان ذو الجلال ** لتزول منه اقلال الجبال‌‌

  • (But) except the portion which came to pass (was predestined) in eternity, nothing showed its face (accrued to them) from their hunting and doing.
  • جز که آن قسمت که رفت اندر ازل ** روی ننمود از شکار و از عمل‌‌

  • They all fell from (failed in) plan and act: the acts and decrees of the Maker remained.
  • جمله افتادند از تدبیر و کار ** ماند کار و حکم‌‌های کردگار

  • O illustrious one, do not regard work as aught but a name! O cunning one, think not that exertion is aught but a vain fancy!” 955
  • کسب جز نامی مدان ای نامدار ** جهد جز وهمی مپندار ای عیار

  • How ‘Azrá‘íl (Azrael) looked at a certain man, and how that man fled to the palace of Solomon; and setting forth the superiority of trust in God to exertion and the uselessness of the latter.
  • نگریستن عزراییل بر مردی و گریختن آن مرد در سرای سلیمان و تقریر ترجیح توکل بر جهد و قلت فایده‌‌ی جهد

  • One forenoon a freeborn (noble) man arrived and ran into Solomon's hall of justice,
  • زاد مردی چاشتگاهی در رسید ** در سرا عدل سلیمان در دوید

  • His countenance pale with anguish and both lips blue. Then Solomon said, “Good sir, what is the matter?”
  • رویش از غم زرد و هر دو لب کبود ** پس سلیمان گفت ای خواجه چه بود

  • He replied, “Azrael cast on me such a look, so full of wrath and hate.”
  • گفت عزراییل در من این چنین ** یک نظر انداخت پر از خشم و کین‌‌

  • “Come,” said the king, “what (boon) do you desire now? Ask (it)!” “O protector of my life,” said he, “command the wind,
  • گفت هین اکنون چه می‌‌خواهی بخواه ** گفت فرما باد را ای جان پناه‌‌

  • To bear me from here to India. Maybe, when thy slave is come thither he will save his life.” 960
  • تا مرا ز ینجا به هندستان برد ** بو که بنده کان طرف شد جان برد

  • Lo, the people are fleeing from poverty: hence are they a mouthful for (a prey to) covetousness and expectation.
  • نک ز درویشی گریزانند خلق ** لقمه‌‌ی حرص و امل ز آنند خلق‌‌

  • The fear of poverty is like that (man's) terror: know thou that covetousness and striving are (like) India (in this tale).
  • ترس درویشی مثال آن هراس ** حرص و کوشش را تو هندستان شناس‌‌

  • He (Solomon) commanded the wind to bear him quickly over the water to the uttermost part of India.
  • باد را فرمود تا او را شتاب ** برد سوی قعر هندستان بر آب‌‌

  • Next day, at the time of conference and meeting, Solomon said to Azrael:
  • روز دیگر وقت دیوان و لقا ** پس سلیمان گفت عزراییل را

  • “Didst thou look with anger on that Moslem in order that he might wander (as an exile) far from his home?” 965
  • کان مسلمان را بخشم از چه چنان ** بنگریدی تا شد آواره ز خان‌‌