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4
2406-2455

  • Adam is of earth, (but) how does he resemble earth? The genie is of fire without any participation (of the other elements);
  • آدمست از خاک کی ماند به خاک ** جنیست از نار بی‌هیچ اشتراک

  • (But) the genie is not similar (in form) to fire, though when thou considerest (thou wilt acknowledge that) it is his origin.
  • نیست مانندای آتش آن پری ** گر چه اصلش اوست چون می‌بنگری

  • The bird is (originally) of wind (air), (but) how does it resemble wind? God gave relationship to the unrelated.
  • مرغ از بادست و کی ماند به باد ** نامناسب را خدا نسبت به داد

  • The relation of these derivatives to the originals is ineffable, although He connected them.
  • نسبت این فرعها با اصلها ** هست بی‌چون ار چه دادش وصلها

  • Since man is born of dust, where is the relation between this son and his father? 2410
  • آدمی چون زاده‌ی خاک هباست ** این پسر را با پدر نسبت کجاست

  • If there is a relation hidden from the understanding, it is ineffable, and how should the understanding follow its track?
  • نسبتی گر هست مخفی از خرد ** هست بی‌چون و خرد کی پی برد

  • If He did not give the wind vision without eye, how was it making a distinction among the people of ‘Ád?
  • باد را بی چشم اگر بینش نداد ** فرق چون می‌کرد اندر قوم عاد

  • How was it knowing the true believer from the enemy? How was it knowing the wine from the gourd-shaped goblet?
  • چون همی دانست مومن از عدو ** چون همی دانست می را از کدو

  • If the fire of Nimrod hath no eye, how is a taking pains (to show respect) towards Abraham (explicable)?
  • آتش نمرود را گر چشم نیست ** با خلیلش چون تجشم کردنیست

  • If the Nile had not possessed that light and sight, wherefore should it have picked out the Egyptians from the Israelites? 2415
  • گر نبودی نیل را آن نور و دید ** از چه قبطی را ز سبطی می‌گزید

  • If mountain and rock had not been endowed with sight, then how should it (the mountain) have become a friend (accompanist) to David?
  • گرنه کوه و سنگ با دیدار شد ** پس چرا داود را او یار شد

  • If this earth had not possessed a spiritual eye, wherefore should it have swallowed Qárún in such a fashion?
  • این زمین را گر نبودی چشم جان ** از چه قارون را فرو خورد آنچنان

  • If the Moaning (Pillar) had not possessed the eye of the heart (oculus cordis), how should it have seen the separation (from it) of that august one (the Prophet)?
  • گر نبودی چشم دل حنانه را ** چون بدیدی هجر آن فرزانه را

  • If the gravel had not been possessed of an eye, how should it have given testimony in the closed fist (of Abú Jahl)?
  • سنگ‌ریزه گر نبودی دیده‌ور ** چون گواهی دادی اندر مشت در

  • O intellect, unfold thy wings and pinions: read the Súra (which begins with the words), (when the earth) shall be caused to quake with a mighty quaking. 2420
  • ای خرد بر کش تو پر و بالها ** سوره بر خوان زلزلت زلزالها

  • At the Resurrection how should this earth give testimonies concerning good and evil without having seen?
  • در قیامت این زمین بر نیک و بد ** کی ز نادیده گواهیها دهد

  • For she will relate her experiences and informations: the earth will reveal her secrets to us.
  • که تحدث حالها و اخبارها ** تظهر الارض لنا اسرارها

  • “This sending of me (as a prophet) to thee, O prince, is a clear evidence that the Sender was aware
  • این فرستادن مرا پیش تو میر ** هست برهانی که بد مرسل خبیر

  • That such a medicine as this is suitable to such a desperate malady, for the purpose of success (in curing it).
  • کین چنین دارو چنین ناسور را ** هست درخور از پی میسور را

  • Heretofore thou hadst seen visions (warning thee) that God would choose me out (to go to thee), 2425
  • واقعاتی دیده بودی پیش ازین ** که خدا خواهد مرا کردن گزین

  • (And that) I, having taken the rod and the Light in my hand, would break thy insolent horn.
  • من عصا و نور بگرفته به دست ** شاخ گستاخ ترا خواهم شکست

  • On this account the Lord of the Judgement was showing unto thee terrible visions of diverse sorts,
  • واقعات سهمگین از بهر این ** گونه گونه می‌نمودت رب دین

  • Suitable to thy evil conscience and thy inordinate disobedience, that thou might’st know that He knows what is proper for thee;
  • در خور سر بد و طغیان تو ** تا بدانی کوست درخوردان تو

  • That thou might’st know that He is wise and omniscient and the healer of irremediable maladies.
  • تا بدانی کو حکیمست و خبیر ** مصلح امراض درمان‌ناپذیر

  • Through false interpretations thou wert made blind and deaf to those (visions), saying, ‘This is caused by heavy slumber’; 2430
  • تو به تاویلات می‌گشتی از آن ** کور و گر کین هست از خواب گران

  • And the physician and the astrologer in flashes (of intelligence) saw the (true) explanation thereof, but concealed it from (motives) of cupidity.
  • وآن طبیب و آن منجم در لمع ** دید تعبیرش بپوشید از طمع

  • He (the physician) said, ‘Far be it from thy empire and kingship that anxiety should enter into thy consciousness.
  • گفت دور از دولت و از شاهیت ** که درآید غصه در آگاهیت

  • When the (human) constitution is indisposed by food that disagrees with it or by (rich) viands, it sees visions in sleep.’
  • از غذای مختلف یا از طعام ** طبع شوریده همی‌بیند منام

  • (He said this) because he perceived that thou art not one that desires good counsel, and that thou art violent and blood-drinking and not of lowly nature.
  • زانک دید او که نصیحت‌جو نه‌ای ** تند و خون‌خواری و مسکین‌خو نه‌ای

  • Kings shed blood for righteousness' sake, but their mercy is greater than their severity. 2435
  • پادشاهان خون کنند از مصلحت ** لیک رحمتشان فزونست از عنت

  • The king must have the nature of the Lord: His mercy hath precedence over His wrath.
  • شاه را باید که باشد خوی رب ** رحمت او سبق دارد بر غضب

  • Wrath must not prevail (in the king), like (as it does in) the Devil, (so that) he sheds blood unnecessarily for the purpose of guile;
  • نه غضب غالب بود مانند دیو ** بی‌ضرورت خون کند از بهر ریو

  • Nor, again, (should) an effeminate mildness (prevail in him), for in consequence of that his wife and handmaids will become harlots.
  • نه حلیمی مخنث‌وار نیز ** که شود زن روسپی زان و کنیز

  • Thou hadst made thy breast a house for the Devil, thou hadst made hatred a qibla (object on which thy mind was bent).
  • دیوخانه کرده بودی سینه را ** قبله‌ای سازیده بودی کینه را

  • Many are the hearts which thy sharp horn has wounded: lo, my rod has broken thy froward horn. 2440
  • شاخ تیزت بس جگرها را که خست ** نک عصاام شاخ شوخت را شکست

  • How the people of this world attack the people of that (other) world and charge (against them) as far as the frontier, namely, generation and propagation, which is the boundary of the Unseen, and how they (the people of this world) are unaware of the ambush (prepared for them); for the infidel makes his assault (only) when the holy warrior does not go to war.
  • حمله بردن این جهانیان بر آن جهانیان و تاختن بردن تا سینور ذر و نسل کی سر حد غیب است و غفلت ایشان از کمین کی چون غازی به غزا نرود کافر تاختن آورد

  • The army of the corporeal ones attacked in the direction of the fortress and stronghold of the spiritual ones,
  • حمله بردند اسپه جسمانیان ** جانب قلعه و دز روحانیان

  • In order that they might occupy the frontier-pass of the Unseen, so that no pure spirit should come (into the world) from that quarter.
  • تا فرو گیرند بر دربند غیب ** تا کسی ناید از آن سو پاک‌جیب

  • When the holy warriors do not attack in warfare, the infidels on the contrary deliver an attack.
  • غازیان حمله‌ی غزا چون کم برند ** کافران برعکس حمله آورند

  • When the holy warriors of the Unseen in their forbearance refrained from delivering an attack on thee, man of evil practice,
  • غازیان غیب چون از حلم خویش ** حمله ناوردند بر تو زشت‌کیش

  • Thou madest an attack towards the frontier-passes of the Unseen, in order that the men of the Unseen should not come in this direction. 2445
  • حمله بردی سوی دربندان غیب ** تا نیایند این طرف مردان غیب

  • Thou didst lay a (violent) hand upon the loins and wombs, that thou might’st wickedly occupy (close) the thoroughfare (of sexual intercourse).
  • چنگ در صلب و رحمها در زدی ** تا که شارع را بگیری از بدی

  • How should’st thou occupy (close) the highway which the Almighty hath opened for the purpose of procreation?
  • چون بگیری شه‌رهی که ذوالجلال ** بر گشادست از برای انتسال

  • Thou didst block the passes, O contumacious one, (but) in despite of thee a captain issued forth.
  • سد شدی دربندها را ای لجوج ** کوری تو کرد سرهنگی خروج

  • Lo, I am the captain: I will break thy power. Lo, in His name I will break thy name and fame.
  • نک منم سرهنگ هنگت بشکنم ** نک به نامش نام و ننگت بشکنم

  • Come now, close the passes tightly! Laugh at thy moustache (be the dupe of thy vainglory) a (little) while! 2450
  • تو هلا در بندها را سخت بند ** چندگاهی بر سبال خود بخند

  • The Divine decree will tear out thy moustache piecemeal, that thou mayst know that the Decree makes precaution blind.
  • سبلتت را بر کند یک یک قدر ** تا بدانی کالقدر یعمی الحذر

  • Is thy moustache fiercer than that of (the people of) ‘Ád, at whose breath (all) the lands used to tremble?
  • سبلت تو تیزتر یا آن عاد ** که همی لرزید از دمشان بلاد

  • Art thou more contentious in aspect or (the tribe of) Thamúd, the like of whom never came into existence?
  • تو ستیزه‌روتری یا آن ثمود ** که نیامد مثل ایشان در وجود

  • Though I tell (thee) a hundred of these (proofs), thou art deaf: thou hearest and pretendest not to have heard.
  • صد ازینها گر بگویم تو کری ** بشنوی و ناشنوده آوری

  • I repent of the words which I raised up: (now), without words, I have mixed for thee a medicine 2455
  • توبه کردم از سخن که انگیختم ** بی‌سخن من دارویت آمیختم