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4
2780-2829

  • Saying, “Thou art an Amír; every one of us is an Amír likewise: distribute this kingdom and take thy share. 2780
  • که تو میری هر یک از ما هم امیر ** بخش کن این ملک و بخش خود بگیر

  • Each (of us) is seeking equity in regard to his share: do thou wash thy hands of our share.”
  • هر یکی در بخش خود انصاف‌جو ** تو ز بخش ما دو دست خود بشو

  • He replied, “God hath given the Amírate to me: He hath given me the chief authority and the absolute command,
  • گفت میری مر مرا حق داده است ** سروری و امر مطلق داده است

  • Saying, ‘This is the epoch and cycle of Ahmad (Mohammed): hark, accept his command! Have fear (of God)!’”
  • کین قران احمدست و دور او ** هین بگیرید امر او را اتقوا

  • The party (of Amírs) said to him, “We too are (made) rulers by that (Divine) destiny, and God hath given the Amírate to us.”
  • قوم گفتندش که ما هم زان قضا ** حاکمیم و داد امیریمان خدا

  • He said, “(Yes), but to me God gave it as a possession, and to you (only) as a loan for the sake of (furnishing you with) provisions for the road. 2785
  • گفت لیکن مر مرا حق ملک داد ** مر شما را عاریه از بهر زاد

  • My Amírate is lasting till the Resurrection; the Amírate held on loan will be shattered.”
  • میری من تا قیامت باقیست ** میری عاریتی خواهد شکست

  • The (opposing) party said, “O Amír, do not say too much (about this): what is thy argument for seeking more (than thy share)?”
  • قوم گفتند ای امیر افزون مگو ** چیست حجت بر فزون‌جویی تو

  • Forthwith, by the bitter command (of God), a cloud arose; (then) came the torrent: the countryside was filled (with the flood).
  • در زمان ابری برآمد ز امر مر ** سیل آمد گشت آن اطراف پر

  • The exceedingly frightful torrent set its face towards the town: the townsfolk (were) making loud lamentation, all (were) terrified.
  • رو به شهر آورد سیل بس مهیب ** اهل شهر افغان‌کنان جمله رعیب

  • The Prophet said, “Now the time is come for the test, in order that opinion may become ocular vision.” 2790
  • گفت پیغامبر که وقت امتحان ** آمد اکنون تا گمارد گردد عیان

  • Each Amír flung his lance (into the flood), that in the test it might become a barrier against the torrent.
  • هر امیری نیزه‌ی خود در فکند ** تا شود در امتحان آن سیل‌بند

  • Then Mustafá (Mohammed) cast his wand upon it—that sovereign wand that reduced (his foes) to helplessness.
  • پس قضیب انداخت در وی مصطفی ** آن قضیب معجز فرمان روا

  • The rapid water of the boiling tameless torrent swept away the lances like a bit of straw.
  • نیزه‌ها را هم‌چو خاشاکی ربود ** آب تیز سیل پرجوش عنود

  • All the lances disappeared, while that wand stood on the surface of the water like a sentry.
  • نیزه‌ها گم گشت جمله و آن قضیب ** بر سر آب ایستاده چون رقیب

  • From anxious regard for that wand the mighty torrent turned its face away, and the flood-water departed. 2795
  • ز اهتمام آن قضیب آن سیل زفت ** روبگردانید و آن سیلاب رفت

  • When they beheld that great matter wrought by him, those Amírs, (overcome) by dread, confessed—
  • چون بدیدند از وی آن امر عظیم ** پس مقر گشتند آن میران ز بیم

  • Save three persons, whose rancour was prevailing: they, from disbelief, called him a magician and soothsayer.
  • جز سه کس که حقد ایشان چیره بود ** ساحرش گفتند و کاهی از جحود

  • The kingship that has been tied on (artificially) is weak like that; the kingship that has grown up (naturally) is august like this.
  • ملک بر بسته چنان باشد ضعیف ** ملک بر رسته چنین باشد شریف

  • If thou didst not see the lances together with the wand, (yet) consider the names of them (the Amírs) and consider the name of him (Mohammed), O noble one!
  • نیزه‌ها را گر ندیدی با قضیب ** نامشان بین نام او بین این نجیب

  • Their names the rapid torrent of death has borne away; his name and his puissant fortune are not dead. 2800
  • نامشان را سیل تیز مرگ برد ** نام او و دولت تیزش نمرد

  • For him the drum is always beaten five times (daily): on this wise every day till the Day of Resurrection.
  • پنج نوبت می‌زنندش بر دوام ** هم‌چنین هر روز تا روز قیام

  • “If thou hast intelligence, (thou wilt see that) I have done kindnesses; and if thou art an ass, I have brought the rod for the ass.
  • گر ترا عقلست کردم لطفها ** ور خری آورده‌ام خر را عصا

  • I will turn thee out of this stable in such wise that I will make thy ears and head bloody with (blows of) the rod.
  • آنچنان زین آخرت بیرون کنم ** کز عصا گوش و سرت پر خون کنم

  • In this stable asses and men are getting no quarter from thy oppression.
  • اندرین آخر خران و مردمان ** می‌نیابند از جفای تو امان

  • Lo, I have brought the rod, for correction's sake, for every ass that is not approved. 2805
  • نک عصا آورده‌ام بهر ادب ** هر خری را کو نباشد مستحب

  • It will become a dragon in subduing thee, for thou hast become a dragon in (thy) deeds and disposition.
  • اژدهایی می‌شود در قهر تو ** که اژدهایی گشته‌ای در فعل و خو

  • Thou art a mountain-dragon without mercy; but look at the dragon of Heaven!
  • اژدهای کوهیی تو بی‌امان ** لیک بنگر اژدهای آسمان

  • This rod comes as a taste (sample) from Hell, saying, ‘Ho! take refuge in the Light;
  • این عصا از دوزخ آمد چاشنی ** که هلا بگریز اندر روشنی

  • Else thou wilt be left helpless in my teeth: there will be no escape for thee through my passes.’
  • ورنه در مانی تو در دندان من ** مخلصت نبود ز در بندان من

  • This was a rod; it is now a dragon, to the end that thou mayst not say, ‘Where is God's Hell?’” 2810
  • این عصایی بود این دم اژدهاست ** تا نگویی دوزخ یزدان کجاست

  • Explaining that one who knows the power of God will not ask, "Where are Paradise and Hell?"
  • در بیان آنک شناسای قدرت حق نپرسد کی بهشت و دوزخ کجاست

  • God makes Hell to be wheresoever He will: He makes the zenith to be a snare and trap for the bird.
  • هر کجا خدا دوزخ کند ** اوج را بر مرغ دام و فخ کند

  • Likewise from thy teeth arise pangs of pain, to the end that thou mayst say, “‘Tis Hell and the dragon.”
  • هم ز دندانت برآید دردها ** تا بگویی دوزخست و اژدها

  • Or He makes the water of thy mouth to be (sweet as) honey, that thou mayst say, “’Tis Paradise and the robes (of Paradise).”
  • یا کند آب دهانت را عسل ** که بگویی که بهشتست و حلل

  • He makes sugar to grow from the roots of the teeth, that thou mayst know the power of the ordinance of the (Divine) decree.
  • از بن دندان برویاند شکر ** تا بدانی قوت حکم قدر

  • Do not, then, bite the innocent with thy teeth: bethink thee of the stroke that is not to be guarded against. 2815
  • پس به دندان بی‌گناهان را مگز ** فکر کن از ضربت نامحترز

  • God makes the Nile to be blood for the Egyptians; He makes the Israelites safe from calamity,
  • نیل را بر قبطیان حق خون کند ** سبطیان را از بلا محصون کند

  • That thou mayst know that with God there is discrimination between the sober (traveller) on the Way and the intoxicated.
  • تا بدانی پیش حق تمییز هست ** در میان هوشیار راه و مست

  • The Nile has learned from God to discriminate, for it opened (the door) for these (Israelites) and shut fast (the door) against those (Egyptians).
  • نیل تمییز از خدا آموختست ** که گشاد آن را و این را سخت بست

  • His grace makes the Nile intelligent; His wrath makes Cain foolish.
  • لطف او عاقل کند مر نیل را ** قهر او ابله کند قابیل را

  • He, from kindness, created intelligence in lifeless things; He, because of His wrath, cut off intelligence from the intelligent one. 2820
  • در جمادات از کرم عقل آفرید ** عقل از عاقل به قهر خود برید

  • By (His) grace an intelligence appeared in lifeless matter, and through (His) chastisement knowledge fled from the intelligent.
  • در جماد از لطف عقلی شد پدید ** وز نکال از عاقلان دانش رمید

  • There, by (His) command the rain-like intelligence poured down; here, intelligence saw God's anger and took to flight.
  • عقل چون باران به امر آنجا بریخت ** عقل این سو خشم حق دید و گریخت

  • Clouds and sun and moon and lofty stars, all come and go according to arrangement.
  • ابر و خورشید و مه و نجم بلند ** جمله بر ترتیب آیند و روند

  • None comes but at its appointed hour, so that it neither lags behind the time nor (arrives) before.
  • هر یکی ناید مگر در وقت خویش ** که نه پس ماند ز هنگام و نه پیش

  • How hast not thou understood this from the prophets? They brought knowledge into stone and rod, 2825
  • چون نکردی فهم این را ز انبیا ** دانش آوردند در سنگ و عصا

  • That thou, (judging) by analogy, might’st undoubtingly deem the other lifeless things to be like rod and stone (in this respect).
  • تا جمادات دگر را بی لباس ** چون عصا و سنگ داری از قیاس

  • The obedience (to God) of stone and rod is made manifest and gives information concerning the other lifeless things,
  • طاعت سنگ و عصا ظاهر شود ** وز جمادات دگر مخبر شود

  • That (they say), “We are cognisant of God and obedient (to Him): we all are (bearing witness to His wisdom) not by chance and in vain.
  • که ز یزدان آگهیم و طایعیم ** ما همه نی اتفاقی ضایعیم

  • As (for example) the water of the Nile: thou knowest that at the time of drowning it made a distinction between the two peoples;
  • هم‌چو آب نیل دانی وقت غرق ** کو میان هر دو امت کرد فرق