موذن آمد از یکی لفظی بجست ** کای موذن بانگ کردی وقت هست
(When) the muezzin came, from one of them fell a remark— “O muezzin, have you given the call to prayers? Is it time?”
گفت آن هندوی دیگر از نیاز ** هی سخن گفتی و باطل شد نماز3030
The second Indian said on the spur of the moment, “Hey, you have spoken, and (so) your prayer is null.”
آن سوم گفت آن دوم را ای عمو ** چه زنی طعنه بر او خود را بگو
The third one said to the second, “O uncle, why do you rail at him? Tell yourself (how to behave).”
آن چهارم گفت حمد الله که من ** در نیفتادم به چه چون آن سه تن
Said the fourth, “Praise be to God that I have not fallen into the pit (of error), like those three persons.”
پس نماز هر چهاران شد تباه ** عیب گویان بیشتر گم کرده راه
Hence the prayers of all the four were marred; and the fault-finders went astray more (than he who made the original mistake).
ای خنک جانی که عیب خویش دید ** هر که عیبی گفت آن بر خود خرید
Oh, happy the soul that saw its own fault, and if any one told (found) a fault, wished eagerly (to take) that (fault) upon itself!—
ز انکه نیم او ز عیبستان بده ست ** و آن دگر نیمش ز غیبستان بده ست3035
Because half of him (every man) has always belonged to the realm of faults, and the other half of him to the realm of the Unseen.
چون که بر سر مر ترا ده ریش هست ** مرهمت بر خویش باید کار بست
Since you have ten sores on your head, you must apply the plaster to yourself.
عیب کردن ریش را داروی اوست ** چون شکسته گشت جای ارحمواست
Finding fault with one's self is the (right) remedy for him (who is at fault); when he has become broken (contrite), it is (then) the (proper) occasion for (obeying the Prophet's injunction), “Have pity.”
گر همان عیبت نبود ایمن مباش ** بو که آن عیب از تو گردد نیز فاش
(Even) if you have not the same fault, be not secure; maybe, that fault will afterwards become notorious in you.
لا تخافوا از خدا نشنیدهای ** پس چه خود را ایمن و خوش دیدهای
You have not heard from God (the comforting words) Do not fear: why, then, have you deemed yourself secure and happy?
سالها ابلیس نیکو نام زیست ** گشت رسوا بین که او را نام چیست3040
For years Iblís lived in good renown; (afterwards) he was disgraced: mark what is (the meaning of) his name.
در جهان معروف بد علیای او ** گشت معروفی بعکس ای وای او
His eminence was famed throughout the (celestial) world; (then) his fame turned to infamy—oh, alas for him!
تا نه ای ایمن تو معروفی مجو ** رو بشو از خوف پس بنمای رو
Do not seek fame till you are secure: wash your face of fear, then show your face.
تا نروید ریش تو ای خوب من ** بر دگر ساده ز نخ طعنه مزن
Until your (own) beard grows, my good man, do not jeer at another whose chin is smooth.
این نگر که مبتلا شد جان او ** در چهی افتاد تا شد پند تو
Consider this, that his (Satan's) soul was tried (by the wrath of God), he fell into a pit (of perdition) so that he became a warning to you.
تو نیفتادی که باشی پند او ** زهر او نوشید تو خور قند او3045
You did not fall, so that you should be a warning to him. He drank the poison: eat you his sugar!
قصد کردن غزان به کشتن یک مردی تا آن دگر بترسد
How the Ghuzz set about killing one man in order that another might be terrorised.
آن غزان ترک خونریز آمدند ** بهر یغما بر دهی ناگه زدند
Those blood-shedding (murderous) Ghuzz Turcomans came, and suddenly fell upon a village (on a raid) for plunder.
دو کس از اعیان آن ده یافتند ** در هلاک آن یکی بشتافتند
They found two of the notables of that village, and made (ready in) haste to put one (of the two) to death.
دست بستندش که قربانش کنند ** گفت ای شاهان و ارکان بلند
They tied his hands in order to sacrifice (kill) him. He said, “O princes and high pillars (of the empire),
در چه مرگم چرا میافگنید ** از چه آخر تشنهی خون منید
Why are ye casting me into the pit of death? Wherefore, pray, are ye thirsting after my blood?
چیست حکمت چه غرض در کشتنم ** چون چنین درویشم و عریان تنم3050
What is the wisdom, what is the object, in killing me, when I am so poor and bare-bodied?”
گفت تا هیبت بر این یارت زند ** تا بترسد او و زر پیدا کند
He (one of the Ghuzz) replied, “To strike awe into this friend of yours, so that he may be afraid and produce (his) gold.”
گفت آخر او ز من مسکینتر است ** گفت قاصد کرده است او را زر است
He (the man) said, “Why, he is poorer than I.” “He has done it (made himself out to be poor) on purpose,” replied the other; “he has gold.”
گفت چون وهم است ما هر دو یکایم ** در مقام احتمال و در شکایم
He (the man) said, “Since it is (a matter of) opinion, we are both the same: we are (equally) exposed to (mere) probability and doubt.