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2
3351-3375

  • عیبها از رد پیران عیب شد ** غیبها از رشک ایشان غیب شد
  • Sins are made sinful by the disapproval of Pírs; mysteries are made mysterious by their jealousy.

  • باری از دوری ز خدمت یار باش ** در ندامت چابک و بر کار باش‏
  • If you are far (aloof in spirit from the saints), at any rate be joined (with them) through (paying) respect (to them): be alert and active in (showing) penitence,

  • تا از آن راهت نسیمی می‏رسد ** آب رحمت را چه بندی از حسد
  • (In the hope) that a breeze may be coming to you from that way (quarter). Why do you shut off the water of mercy by (your) enviousness?

  • گر چه دوری دور می‏جنبان تو دم ** حیث ما کنتم فولوا وجهکم‏
  • Though you are far aloof, at (that) distance wag your tail (ingratiate yourself with them): wherever ye be, turn your faces (thither).

  • چون خری در گل فتد از گام تیز ** دم‏به‏دم جنبد برای عزم خیز 3355
  • When an ass falls in mire through (going at) a rapid pace, he moves incessantly for the purpose of rising.

  • جای را هموار نکند بهر باش ** داند او که نیست آن جای معاش‏
  • He does not make the place smooth (and comfortable) to stay in: he knows that it is not the place where he should live.

  • حس تو از حس خر کمتر بده ست ** که دل تو زین وحلها بر نجست‏
  • Your sense has been less than the sense of the ass, for your heart has not recoiled from these clods of mud.

  • در وحل تاویل رخصت می‏کنی ** چون نمی‏خواهی کز آن دل بر کنی‏
  • You interpret (some canonical text) as an indulgence (authorising you to stay) in the mud, since you are not willing to tear your heart from it.

  • کاین روا باشد مرا من مضطرم ** حق نگیرد عاجزی را از کرم‏
  • (You say), “This is allowable for me: I am under compulsion. God in His kindness will not chastise a helpless one (like me).”

  • خود گرفته ستت تو چون کفتار کور ** این گرفتن را نبینی از غرور 3360
  • Indeed He has (already) chastised you, (but) like the blind hyena from self-deception you do not see the chastisement.

  • می‏گوند این جایگه کفتار نیست ** از برون جویید کاندر غار نیست‏
  • They (the hunters) are saying, "The hyena is not in this place; look for him outside, for he is not in the cave."

  • این همی‏گویند و بندش می‏نهند ** او همی‏گوید ز من بی‏آگهند
  • If the enemy had known of me, how should he have exclaimed, "Where is that hyena'?"

  • گر ز من آگاه بودی این عدو ** کی ندا کردی که آن کفتار کو

  • دعوی‏کردن آن شخص که خدای تعالی مرا نمی‏گیرد به گناه و جواب گفتن شعیب علیه السلام مر او را
  • The statement of a certain individual that God most High would not punish him for sin, and Shu‘ayb’s answer to him.

  • آن یکی می‏گفت در عهد شعیب ** که خدا از من بسی دیده ست عیب‏
  • In the time of Shu‘ayb a certain man was saying, “God hath seen many a fault from me.

  • چند دید از من گناه و جرمها ** و ز کرم یزدان نمی‏گیرد مرا 3365
  • How many sins and trespasses hath He seen me commit! And (still), God in His kindness does not punish me.”

  • حق تعالی گفت در گوش شعیب ** در جواب او فصیح از راه غیب‏
  • In answer to him God most High by the mysterious way spoke clearly into the ear of Shu‘ayb,

  • که بگفتی چند کردم من گناه ** و ز کرم نگرفت در جرمم اله‏
  • Saying, “(Tell him), Thou hast said, ‘How many sins have I committed! And (still) God in His kindness hath not punished me for my trespasses.’

  • عکس می‏گویی و مقلوب ای سفیه ** ای رها کرده ره و بگرفته تیه‏
  • Thou art saying the opposite and reverse (of the truth), O fool, O thou that hast abandoned the road and taken to the wilderness!

  • چند چندت گیرم و تو بی‏خبر ** در سلاسل مانده‏ای پا تا به سر
  • How oft, how oft do I chastise thee, and thou unaware! Thou art lying (bound) in chains from head to foot.

  • زنگ تو بر تویت ای دیگ سیاه ** کرد سیمای درونت را تباه‏ 3370
  • Thy rust, coat on coat, O black pot, hath marred the visage of thy heart.

  • بر دلت زنگار بر زنگارها ** جمع شد تا کور شد ز اسرارها
  • Layers of rust have collected upon thy heart, so that it hath become blind to (the spiritual) mysteries.”

  • گر زند آن دود بر دیگ نوی ** آن اثر بنماید ار باشد جوی‏
  • If that smoke should beat upon a new pot, the traces of it would show, though it were (only as much as) a barley-corn,

  • ز انکه هر چیزی به ضد پیدا شود ** بر سپیدی آن سیه رسوا شود
  • Because everything is made manifest by (its) contrary: upon a white object the black becomes conspicuous;

  • چون سیه شد دیگ پس تاثیر دود ** بعد از این بروی که بیند زود زود
  • (But) when the pot has been blackened, then after this who will at once perceive the effect of the smoke upon it?

  • مرد آهنگر که او زنگی بود ** دود را با روش هم رنگی بود 3375
  • The ironsmith who is an Ethiopian—the smoke is of the same colour as his face;