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3
2913-2962

  • 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

  • And (only) then did it seem to them one day even, when their spirits came back from non-existence into their bodies. 2940
  • وانگهی بنمودشان یک روز هم ** که به تن باز آمد ارواح از عدم

  • When there is no day and night and month and year, how should there be satiety and old age and weariness?
  • چون نباشد روز و شب یا ماه و سال ** کی بود سیری و پیری و ملال

  • Since there is (for us) selflessness in the rose-garden of non-existence, there is (for us) intoxication caused by the goblet of Divine grace.
  • در گلستان عدم چون بی‌خودیست ** مستی از سغراق لطف ایزدیست

  • Any one that has not drunk (thereof is in the same case as those to whom the saying, ‘Whoso) has not tasted does not know’ (is applicable): how should the dung-beetle conceive the (fragrant) breaths of the rose?
  • لم یذق لم یدر هر کس کو نخورد ** کی بوهم آرد جعل انفاس ورد

  • It is not conceivable: if it were conceivable, it would become non-existent, like (all) objects of conception.
  • نیست موهوم ار بدی موهوم آن ** همچو موهومان شدی معدوم آن

  • How should Hell conceive Paradise? Does a beauteous face shine (forth) at all from an ugly pig? 2945
  • دوزخ اندر وهم چون آرد بهشت ** هیچ تابد روی خوب از خوک زشت

  • Hark, do not cut your own throat! Take heed, O despicable one, (when) such a morsel as this has reached your mouth.
  • هین گلوی خود مبر هان ای مهان ** این‌چنین لقمه رسیده تا دهان

  • We have brought the hard ways to an end; we have made the way easy for our own people.”
  • راههای صعب پایان برده‌ایم ** ره بر اهل خویش آسان کرده‌ایم

  • How the people (of Sabá) repeated their resistance to the (prophets') hope (of converting them and set themselves) against the prophets, on whom be peace.
  • مکرر کردن قوم اعتراض ترجیه بر انبیا علیهم‌السلام

  • The people (of Sabá) said, “If ye bring good luck to yourselves, ye are ill-starred for us and are opposed (to us) and rejected (by us).
  • قوم گفتند از شما سعد خودیت ** نحس مایید و ضدیت و مرتدیت

  • Our souls were free from cares: ye have cast us into grief and trouble.
  • جان ما فارغ بد از اندیشه‌ها ** در غم افکندید ما را و عنا

  • Through your evil presage the delightful concord and agreement that existed (amongst us) has been turned into a hundred separations. 2950
  • ذوق جمعیت که بود و اتفاق ** شد ز فال زشتتان صد افتراق

  • (Formerly) we were parrots eating sugar for dessert; (now) through you we have become birds that meditate on death.
  • طوطی نقل شکر بودیم ما ** مرغ مرگ‌اندیش گشتیم از شما

  • Wheresoever is a grief-spreading tale, wheresoever is an odious rumour,
  • هر کجا افسانه‌ی غم‌گستریست ** هر کجا آوازه‌ی مستنکریست

  • Wheresoever in the world is an evil presage, wheresoever is a monstrous transformation, a terrible punishment, an infliction of chastisement—
  • هر کجا اندر جهان فال بذست ** هر کجا مسخی نکالی ماخذست

  • (All those things) are (contained) in the parable of your story and in your evil presage: ye have an appetite for rousing grief.”
  • در مثال قصه و فال شماست ** در غم‌انگیزی شما را مشتهاست

  • How the prophets, on whom be peace, answered them once more.
  • باز جواب انبیا علیهم السلام

  • The prophets said, “The foul and evil presage has its support from within your souls. 2955
  • انبیا گفتند فال زشت و بد ** از میان جانتان دارد مدد

  • If you are asleep in a perilous place, and a dragon is approaching you from a spot close at hand,
  • گر تو جایی خفته باشی با خطر ** اژدها در قصد تو از سوی سر

  • And a kindly person has made you aware (of it), saying, ‘Jump up quickly, or else the dragon will devour you’—
  • مهربانی مر ترا آگاه کرد ** که بجه زود ار نه اژدرهات خورد

  • If you say, ‘Why are you uttering an evil presage?’ (he will reply), ‘What (evil) presage? Jump up and see in the light of day.
  • تو بگویی فال بد چون می‌زنی ** فال چه بر جه ببین در روشنی

  • I myself will deliver you from the midst of the evil presage and will take you home.’
  • از میان فال بد من خود ترا ** می‌رهانم می‌برم سوی سرا

  • He (such a person) is one that acquaints (you) with things hidden, like the prophet who has seen what the people of this world have not seen. 2960
  • چون نبی آگه کننده‌ست از نهان ** کو بدید آنچ ندید اهل جهان

  • If a physician say to you, ‘Do not eat unripe grapes, for such an illness (as is caused by them) will produce (grave) trouble and mischief,’
  • گر طبیبی گویدت غوره مخور ** که چنین رنجی بر آرد شور و شر

  • And if you say, ‘Why are you uttering an evil presage?’— then you are making out your sincere adviser to be culpable.
  • تو بگویی فال بد چون می‌زنی ** پس تو ناصح را مثم می‌کنی