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1
945-994

  • 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

  • Azrael said, “When did I look (on him) angrily? I saw him as I passed by, (and looked at him) in astonishment,
  • گفت من از خشم کی کردم نظر ** از تعجب دیدمش در رهگذر

  • For God had commanded me, saying, ‘Hark, to-day do thou take his spirit in India.’
  • که مرا فرمود حق که امروز هان ** جان او را تو به هندستان ستان‌‌

  • From wonder I said (to myself), ‘(Even) if he has a hundred wings, ’tis a far journey for him to be in India (to-day).’”
  • از عجب گفتم گر او را صد پر است ** او به هندستان شدن دور اندر است‌‌

  • In like manner judge of all the affairs of this world and open your eye and see!
  • تو همه کار جهان را همچنین ** کن قیاس و چشم بگشا و ببین‌‌

  • From whom shall we flee? From ourselves? Oh, absurdity! From whom shall we take (ourselves) away? From God? Oh, crime! 970
  • از که بگریزیم از خود ای محال ** از که برباییم از حق ای وبال‌‌

  • How the lion again declared exertion to be superior to trust in God and expounded the advantages of exertion.
  • باز ترجیح‌‌نهادن شیر جهد را بر توکل و فواید جهد را بیان کردن‌‌

  • “Yes,” said the lion; “but at the same time consider the exertions of the prophets and the true believers.
  • شیر گفت آری و لیکن هم ببین ** جهدهای انبیا و مومنین‌‌

  • God, exalted is He, prospered their exertion and what they suffered of oppression and heat and cold.
  • حق تعالی جهدشان را راست کرد ** آن چه دیدند از جفا و گرم و سرد

  • Their plans were excellent in all circumstances: everything done by a goodly man is goodly.
  • حیله‌‌هاشان جمله حال آمد لطیف ** کل شی‌‌ء من ظریف هو ظریف‌‌

  • Their snares caught the Heavenly bird, all their deficiencies turned to increment.”
  • دامهاشان مرغ گردونی گرفت ** نقصهاشان جمله افزونی گرفت‌‌

  • O master, exert thyself so long as thou canst in (following) the way of the prophets and saints! 975
  • جهد می‌‌کن تا توانی ای کیا ** در طریق انبیا و اولیا

  • Endeavour is not a struggle with Destiny, because Destiny itself has laid this (endeavour) upon us.
  • با قضا پنجه زدن نبود جهاد ** ز آن که این را هم قضا بر ما نهاد

  • I am an infidel if any one has suffered loss a single moment (while walking) in the way of faith and obedience.
  • کافرم من گر زیان کرده ست کس ** در ره ایمان و طاعت یک نفس‌‌

  • Your head is not broken: do not bandage this head. Exert yourself (in doing good works) for one or two little days (i.e. during this brief life), and laugh unto everlasting!
  • سر شکسته نیست این سر را مبند ** یک دو روزک جهد کن باقی بخند

  • An evil resort sought he that sought this world; a good state sought he that sought the world to come.
  • بد محالی جست کاو دنیا بجست ** نیک حالی جست کاو عقبی بجست‌‌

  • Plots for gaining (the things of) this world are worthless, (but) plots for renouncing this world are inspired (by God). 980
  • مکرها در کسب دنیا بارد است ** مکرها در ترک دنیا وارد است‌‌

  • The (right) plot is that he (the prisoner) digs a hole in his prison (in order to escape); if he blocks up the hole, that is a foolish plot.
  • مکر آن باشد که زندان حفره کرد ** آن که حفره بست آن مکری ست سرد

  • This world is the prison, and we are the prisoners: dig a hole in the prison and let yourself out!
  • این جهان زندان و ما زندانیان ** حفره کن زندان و خود را وارهان‌‌

  • What is this world? To be forgetful of God; it is not merchandise and silver and weighing-scales and women.
  • چیست دنیا از خدا غافل بدن ** نی قماش و نقره و میزان و زن‌‌

  • As regards the wealth that you carry for religion's sake, “How good is righteous wealth (for the righteous man)!” as the Prophet recited.
  • مال را کز بهر دین باشی حمول ** نعم مال صالح خواندش رسول‌‌

  • Water in the boat is the ruin of the boat, (but) water underneath the boat is a support. 985
  • آب در کشتی هلاک کشتی است ** آب اندر زیر کشتی پشتی است‌‌

  • Since he cast out from his heart (the desire for) wealth and possessions, on that account Solomon did not call himself (by any name) but “poor.”
  • چون که مال و ملک را از دل براند ** ز آن سلیمان خویش جز مسکین نخواند

  • The stoppered jar, (though) in rough water, floated on the water because of its wind-filled (empty) heart.
  • کوزه‌‌ی سر بسته اندر آب زفت ** از دل پر باد فوق آب رفت‌‌

  • When the wind of poverty is within (any one), he rests at peace on the surface of the water of the world;
  • باد درویشی چو در باطن بود ** بر سر آب جهان ساکن بود

  • Although the whole of this world is his kingdom, in the eye of his heart the kingdom is nothing.
  • گر چه جمله‌‌ی این جهان ملک وی است ** ملک در چشم دل او لا شی است‌‌

  • Therefore stopper and seal the mouth of your heart, and fill it from the Divine ventilator. 990
  • پس دهان دل ببند و مهر کن ** پر کنش از باد کبر من لدن‌‌

  • Exertion is a reality, and medicine and disease are realities: the sceptic in his denial of exertion practised (and thereby affirmed) exertion.
  • جهد حق است و دوا حق است و درد ** منکر اندر نفی جهدش جهد کرد

  • How the superiority of exertion to trust in God was established.
  • مقرر شدن ترجیح جهد بر توکل‌‌

  • The lion gave many proofs in this style, so that those necessitarians became tired of answering (him).
  • زین نمط بسیار برهان گفت شیر ** کز جواب آن جبریان گشتند سیر

  • Fox and deer and hare and jackal abandoned (the doctrine of) necessity and (ceased from) disputation.
  • روبه و آهو و خرگوش و شغال ** جبر را بگذاشتند و قیل و قال‌‌

  • They made covenants with the furious lion, (ensuring) that he should incur no loss in this bargain,
  • عهدها کردند با شیر ژیان ** کاندر این بیعت نیفتد در زیان‌‌