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