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3
331-380

  • O Lord, O Thou whose beneficence is eternal, Thine is both that which I know and that which I know not.
  • ای خداوند ای قدیم احسان تو ** آنک دانم وانک نه هم آن تو

  • Thou didst command, saying, “Remember God, because My right shall never grow old.
  • تو بفرمودی که حق را یاد کن ** زانک حق من نمی‌گردد کهن

  • Remember the kindness which I did unto you that morn by protecting (you) in the ship (ark) of Noah.
  • یاد کن لطفی که کردم آن صبوح ** با شما از حفظ در کشتی نوح

  • At that time I gave to the stock of your fathers security from the Flood and from its waves.
  • پیله بابایانتان را آن زمان ** دادم از طوفان و از موجش امان

  • Water, like fire in (its deadly) nature, had covered the earth: its waves were sweeping away the highest peaks of the mountains. 335
  • آب آتش خو زمین بگرفته بود ** موج او مر اوج که را می‌ربود

  • I protected you, I did not spurn you, in the bodies of the ancestors of the ancestors of your ancestors.
  • حفظ کردم من نکردم ردتان ** در وجود جد جد جدتان

  • Now that you have come to the head, how should I smite the sole of your foot? How should I let My workshop go to waste?
  • چون شدی سر پشت پایت چون زنم ** کارگاه خویش ضایع چون کنم

  • How are you becoming devoted to the unfaithful and going in that direction from ill thoughts (of Me)?
  • چون فدای بی‌وفایان می‌شوی ** از گمان بد بدان سو می‌روی

  • I am clear of negligence and infidelities, (yet) you come to Me and think evil.
  • من ز سهو و بی‌وفاییها بری ** سوی من آیی گمان بد بری

  • Think this evil thought against the place where you cringe before one like yourself. 340
  • این گمان بد بر آنجا بر که تو ** می‌شوی در پیش همچون خود دوتو

  • You got many powerful friends and companions: if I ask you, ‘Where (is so and- so)?’ you will say, ‘He is gone.’
  • بس گرفتی یار و همراهان زفت ** گر ترا پرسم که کو گویی که زفت

  • Your good friend is gone up to the highest Heaven, your wicked friend is gone to the bottom of the earth.
  • یار نیکت رفت بر چرخ برین ** یار فسقت رفت در قعر زمین

  • You are left in the middle (between them) so helpless (as you are), like a fire (left behind) from a caravan.”
  • تو بماندی در میانه آنچنان ** بی‌مدد چون آتشی از کاروان

  • O valiant friend, lay hold of the skirt of Him who is exempt from “above” and “below.”
  • دامن او گیر ای یار دلیر ** کو منزه باشد از بالا و زیر

  • Neither doth He ascend to Heaven, like Jesus, nor go (down) into the earth, like Qárún (Korah). 345
  • نه چو عیسی سوی گردون بر شود ** نه چو قارون در زمین اندر رود

  • He is with you in space and in the spaceless (world) when you leave house and shop behind.
  • با تو باشد در مکان و بی‌مکان ** چون بمانی از سرا و از دکان

  • He brings forth purity from defilements, He takes your acts of wrong as faithful performance (of duty).
  • او بر آرد از کدورتها صفا ** مر جفاهای ترا گیرد وفا

  • When you commit wrong, He sends chastisement, to the end that you may go back from imperfection towards perfection.
  • چون جفا آری فرستد گوشمال ** تا ز نقصان وا روی سوی کمال

  • When you have neglected a part of your orisons in the Way, there comes over you a painful and hot feeling of contraction.
  • چون تو وردی ترک کردی در روش ** بر تو قبضی آید از رنج و تبش

  • That is the corrective act (of God), meaning, “Do not make any change in the ancient covenant 350
  • آن ادب کردن بود یعنی مکن ** هیچ تحویلی از آن عهد کهن

  • Before (the day when) this contraction shall become a chain, (and when) this which (now) grips the heart shall become a fetter gripping the foot.”
  • پیش از آن کین قبض زنجیری شود ** این که دلگیریست پاگیری شود

  • Your mental pain shall become perceptible to the senses and manifest. See (therefore) that you do not hold this indication as naught.
  • رنج معقولت شود محسوس و فاش ** تا نگیری این اشارت را بلاش

  • The (spiritual) contractions (which occur) in (the case of) sins affect (only) the heart; after death (these) contractions become (actual) chains.
  • در معاصی قبضها دلگیر شد ** قبضها بعد از اجل زنجیر شد

  • “Whosoever here (in this world) shall turn his back upon Our commemoration, We shall give him a straitened life (hereafter) and reward him with blindness.”
  • نعط من اعرض هنا عن ذکرنا ** عیشة ضنک و نجزی بالعمی

  • When a thief is carrying off people's property, contraction and straitness of heart prick his heart (conscience), 355
  • دزد چون مال کسان را می‌برد ** قبض و دلتنگی دلش را می‌خلد

  • (And) he says, “I wonder what this contraction is”: (say), “The contraction (distress) of the injured person who wept at thy wickedness.”
  • او همی‌گوید عجب این قبض چیست ** قبض آن مظلوم کز شرت گریست

  • When he pays no regard to this contraction, the wind of perseverance (in evil) blows (fans) its (the evil's) fire.
  • چون بدین قبض التفاتی کم کند ** باد اصرار آتشش را دم کند

  • The contraction that grips the heart turns into the grip of the policeman: inevitably those ideas become sensible (materialised) and display themselves.
  • قبض دل قبض عوان شد لاجرم ** گشت محسوس آن معانی زد علم

  • The pangs have become prison and the cross (crucifixion): the pang is (as) the root, and the root produces boughs.
  • غصه‌ها زندان شدست و چارمیخ ** غصه بیخست و بروید شاخ بیخ

  • The root was hidden, it is (now) revealed. Consider (your) inward contraction and expansion as a root. 360
  • بیخ پنهان بود هم شد آشکار ** قبض و بسط اندرون بیخی شمار

  • When it is a bad root, smite it quickly, so that an ugly thorn may not grow in the garden.
  • چونک بیخ بد بود زودش بزن ** تا نروید زشت‌خاری در چمن

  • You have felt the contraction: seek a remedy for it, because all heads (excrescences) grow from the bottom (root).
  • قبض دیدی چاره‌ی آن قبض کن ** زانک سرها جمله می‌روید ز بن

  • You have felt the expansion: water your expansion, and when the fruit appears, give it to your friends.
  • بسط دیدی بسط خود را آب ده ** چون بر آید میوه با اصحاب ده

  • The remainder of the Story of the people of Saba.
  • باقی قصه‌ی اهل سبا

  • Saba were folk given over to dalliance and foolish; ‘twas their practice to show ingratitude to the generous.
  • آن سبا ز اهل صبا بودند و خام ** کارشان کفران نعمت با کرام

  • By was of illustration, it would be ingratitude to dispute with your benefactor, 365
  • باشد آن کفران نعمت در مثال ** که کنی با محسن خود تو جدال

  • Saying, “O do not want this kindness, I am annoyed by it: why art thou troubling me?
  • که نمی‌باید مرا این نیکوی ** من برنجم زین چه رنجم می‌شوی

  • Do (me) a favour, take away this kindness; I do not desire an eye: blind me at once!”
  • لطف کن این نیکوی را دور کن ** من نخواهم چشم زودم کور کن

  • Hence the people of Saba said, “ (O Lord), put a far distance between us: our blemish is better for us, take away our adornment.
  • پس سبا گفتند باعد بیننا ** شیننا خیر لنا خذ زیننا

  • We do not desire these palaces and orchards, nor fair women nor that safety and ease (which we now enjoy).
  • ما نمی‌خواهیم این ایوان و باغ ** نه زنان خوب و نه امن و فراغ

  • Towns near to each other are bad; the desert, where the wild beasts are, is good.” 370
  • شهرها نزدیک همدیگر بدست ** آن بیابانست خوش کانجا ددست

  • Man craves winter in summer, and when winter comes, he likes it not,
  • یطلب الانسان فی الصیف الشتا ** فاذا جاء الشتا انکر ذا

  • For he is never content with any state (of things), neither with poverty nor with a life of plenty
  • فهو لا یرضی بحال ابدا ** لا بضیق لا بعیش رغدا

  • May Man be killed! How ungrateful he is!Whenever he obtains guidance, he spurns it.
  • قتل الانسان ما اکفره ** کلما نال هدی انکره

  • The carnal soul is of this sort, hence it ought to be killed : that Exalted One hath said, “Kill yourselves.”
  • نفس زین سانست زان شد کشتنی ** اقتلوا انفسکم گفت آن سنی

  • It is a triagonal thorn: however you may place it, it will pierce, and how will you escape from its stab? 375
  • خار سه سویست هر چون کش نهی ** در خلد وز زخم او تو کی جهی

  • Set the thorn on fire with renunciation of sensual passion, and cling to the righteous friend.
  • آتش ترک هوا در خار زن ** دست اندر یار نیکوکار زن

  • When the people of Saba carried (their ingratitude) beyond bounds, saying, “In our opinion, pestilence is better than the zephyr,”
  • چون ز حد بردند اصحاب سبا ** که بپیش ما وبا به از صبا

  • Their counselors began to admonish (them) and restrain (them) from impiety and ingratitude;
  • ناصحانشان در نصیحت آمدند ** از فسوق و کفر مانع می‌شدند

  • (But) they sought to take the lives of their counselors, and sowed the seed of impiety and unthankfulness.
  • قصد خون ناصحان می‌داشتند ** تخم فسق و کافری می‌کاشتند

  • When the (Divine) decree comes to pass, this (whole) world becomes cramped (so that there is no escape); by the (Divine) decree sweetmeat becomes anguish to the mouth. 380
  • چون قضا آید شود تنگ این جهان ** از قضا حلوا شود رنج دهان