His heart (conscience) says to him, “Build a house, O uncle!” He says, “How shall I find room in the house? Tell (me that).”
گویدش دل خانه‌ای ساز ای عمو ** گوید او در خانه کی گنجم بگو
In the hour of pain the bones of your greed shrink together and diminish in compass,
استخوان حرص تو در وقت درد ** درهم آید خرد گردد در نورد
And you say penitently, “I will build a house: it will be a resting-place (refuge) for me in winter”;
گویی از توبه بسازم خانه‌ای ** در زمستان باشدم استانه‌ای
(But) when the pain is gone and your greed has grown stout, the desire for the house departs from you, just as (in the case of) the dog.
چون بشد درد و شدت آن حرص زفت ** همچو سگ سودای خانه از تو رفت
Thanksgiving for the bounty is sweeter than the bounty (itself): how should he that is addicted to thanksgiving go towards (direct his attention to) the bounty?2895
شکر نعمت خوشتر از نعمت بود ** شکرباره کی سوی نعمت رود
Thanksgiving is the soul of the bounty, and the bounty is as the husk, because thanksgiving brings you to the abode of the Beloved.
شکر جان نعمت و نعمت چو پوست ** ز آنک شکر آرد ترا تا کوی دوست
Bounty produces heedlessness, and thanksgiving alertness: hunt after bounty with the snare of thanksgiving to the King.
نعمت آرد غفلت و شکر انتباه ** صید نعمت کن بدام شکر شاه
The bounty of thanksgiving will make you contented and princely, so that you will bestow a hundred bounties on the poor.
نعمت شکرت کند پرچشم و میر ** تا کنی صد نعمت ایثار فقیر
You will eat your fill of the viands and dessert of God, so that hunger and begging will depart from you.
سیر نوشی از طعام و نقل حق ** تا رود از تو شکم‌خواری و دق
How the unbelievers stopped the prophets, on whom be peace, from giving admonition and brought forward Necessitarian arguments.
منع کردن انبیا را از نصیحت کردن و حجت آوردن جبریانه
The people (of Sabá) said, “O admonishers, what ye have said is enough, if there be any one in this village.2900
قوم گفتند ای نصوحان بس بود ** اینچ گفتید ار درین ده کس بود
God hath set a lock upon our hearts; none can prevail against the Creator.
قفل بر دلهای ما بنهاد حق ** کس نداند برد بر خالق سبق
That Artist made the picture of us to be this: this will not be altered by talking.
نقش ما این کرد آن تصویرگر ** این نخواهد شد بگفت و گو دگر
A hundred years you may tell the pebble to become a ruby, a hundred years you may tell the old to become new;
سنگ را صد سال گویی لعل شو ** کهنه را صد سال گویی باش نو
You may tell earth to assume the qualities of water, you may tell water to become honey or milk—
خاک را گویی صفات آب گیر ** آب را گویی عسل شو یا که شیر
(’Tis all in vain): He is the Creator of the heavens and the heavenly ones, the Creator of water and earth and earthly beings.2905
خالق افلاک او و افلاکیان ** خالق آب و تراب و خاکیان
To heaven He gave its circling motion and its purity; to (the mixed) water and earth its dark appearance and its (power of) growth.
آسمان را داد دوران و صفا ** آب و گل را تیره رویی و نما
How can heaven choose turbidity? How can (the mixed) earth and water buy purity?
کی تواند آسمان دردی گزید ** کی تواند آب و گل صفوت خرید
To every one He hath allotted a certain course: how should a mountain by any effort become as a straw?”
قسمتی کردست هر یک را رهی ** کی کهی گردد بجهدی چون کهی
The answer of the prophets, on whom be peace, to the Necessitarians.
جواب انبیا علیهم السلام مر جبریان را
The prophets said, “Yes: He hath created some qualities from which it is impossible to withdraw one's self,
انبیا گفتند کاری آفرید ** وصفهایی که نتان زان سر کشید
And He hath (also) created qualities (which are only) accidental, so that a hated person becomes acceptable.2910
و آفرید او وصفهای عارضی ** که کسی مبغوض می‌گردد رضی
If you bid a stone become gold, ’tis futile; (but) if you bid copper become gold, the way (of transmuting it) exists.
سنگ را گویی که زر شو بیهده‌ست ** مس را گویی که زر شو راه هست
If you bid sand become clay, it is incapable (of doing so); (but) if you bid earth become clay, that is possible.
ریگ را گویی که گل شو عاجزست ** خاک را گویی که گل شو جایزست
He hath given (ordained to us) maladies for which there is no remedy, such as lameness, flatness of the nose, and blindness;
رنجها دادست کان را چاره نیست ** آن بمثل لنگی و فطس و عمیست
He hath given maladies for which there is a remedy, such as facial paralysis and headache.
رنجها دادست کان را چاره هست ** آن بمثل لقوه و درد سرست
These medicines He hath made for the sake of (restoring) harmony: these maladies and medicines are not in vain.2915
این دواها ساخت بهر ایتلاف ** نیست این درد و دواها از گزاف
Nay, most maladies have a cure: when you seek in earnest, it will come to hand.”
بلک اغلب رنجها را چاره هست ** چون بجد جویی بیاید آن بدست
How the infidels repeated the Necessitarian arguments.
مکرر کردن کافران حجتهای جبریانه را
The people said, “O company (of prophets), this malady of ours is not one of those that admit of cure.
قوم گفتند ای گروه این رنج ما ** نیست زان رنجی که بپذیرد دوا
For years ye uttered spells and admonitions of this kind, and by them our bondage was made sorer every moment.
سالها گفتید زین افسون و پند ** سخت‌تر می‌گشت زان هر لحظه بند
If this disease were susceptible of cure, some particle of it would at last have been removed.
گر دوا را این مرض قابل بدی ** آخر از وی ذره‌ای زایل شدی
When hepatitis occurs, water does not enter the liver: if he (the patient) should drink up the (whole) sea, it (the water) would go somewhere else;2920
سده چون شد آب ناید در جگر ** گر خورد دریا رود جایی دگر
Consequently the hands and feet become swollen: that water-drinking does not defeat the thirst.”
لاجرم آماس گیرد دست و پا ** تشنگی را نشکند آن استقا
How the prophets, on whom be peace, answered them again.
باز جواب انبیا علیهم السلام ایشان را
The prophets said, “Despair is wicked: the grace and the mercies of the Creator are infinite.
انبیا گفتند نومیدی بدست ** فضل و رحمتهای باری بی‌حدست
’Tis not proper to despair of such a Benefactor: cling to the saddle-strap of this Mercy.
از چنین محسن نشاید ناامید ** دست در فتراک این رحمت زنید
Oh, many a plight became hard in the beginning, (but) afterwards it was relieved, and the hardship passed away.
ای بسا کارا که اول صعب گشت ** بعد از آن بگشاده شد سختی گذشت
After despair there are many hopes; after darkness there are many suns.2925
بعد نومیدی بسی اومیدهاست ** از پس ظلمت بسی خورشیدهاست
I grant indeed that ye have become stony and have put locks upon your ears and hearts;
خود گرفتم که شما سنگین شدیت ** قفلها بر گوش و بر دل بر زدیت
(But) we have naught to do with any acceptance (on your part): our business is to resign ourselves (to God) and fulfil His command.
هیچ ما را با قبولی کار نیست ** کار ما تسلیم و فرمان کردنیست
He hath commanded us (to perform) this service: we have not this office of proclaimer (prophetship) from ourselves.
او بفرمودستمان این بندگی ** نیست ما را از خود این گویندگی
We possess life (only) for the purpose of (executing) the command of God: if He bid us (sow) in a tract of sand, we sow.
جان برای امر او داریم ما ** گر به ریگی گوید او کاریم ما
The prophet's soul hath no friend except God: he hath naught to do with the acceptance or rejection of (his message by) the people.2930
غیر حق جان نبی را یار نیست ** با قبول و رد خلقش کار نیست
The reward for delivering His messages comes from Him (God): we have become hateful and wear the aspect of enemies (to the people) for the Beloved's sake.
مزد تبلیغ رسالاتش ازوست ** زشت و دشمن‌رو شدیم از بهر دوست
At this (Divine) Portal we are not weary, so that we should halt everywhere because of the distance of the way.
ما برین درگه ملولان نیستیم ** تا ز بعد راه هر جا بیستیم
Oppressed in heart and weary is that one (alone) who is in prison through being parted from the Friend.
دل فرو بسته و ملول آنکس بود ** کز فراق یار در محبس بود
The Heart-ravisher and Desired One is present with us: amidst the largesse of His mercy our souls are giving thanks.
دلبر و مطلوب با ما حاضرست ** در نثار رحمتش جان شاکرست
In our hearts is an anemone-field and rose-garden: there is no way (of entrance) for old age and decay;2935
در دل ما لاله‌زار و گلشنیست ** پیری و پژمردگی را راه نیست
We are ever fresh and young and gracious, unfaded and sweet and laughing and debonair.
دایما تر و جوانیم و لطیف ** تازه و شیرین و خندان و ظریف
To us a hundred years are the same as a single hour, for long and short (time) is a thing disjoined from us.
پیش ما صد سال و یکساعت یکیست ** که دراز و کوته از ما منفکیست
That length and shortness is in bodies (alone): where is that long and short in the soul?
آن دراز و کوتهی در جسمهاست ** آن دراز و کوته اندر جان کجاست
The three hundred and nine years of the Men of the Cave seemed to them one day (that passed) without grief and woe;
سیصد و نه سال آن اصحاب کهف ** پیششان یک روز بی اندوه و لهف