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3363-3387

  • 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;

  • مرد رومی کاو کند آهنگری ** رویش ابلق گردد از دود آوری‏
  • The Greek who does the work of an ironsmith—his face, from gathering smoke, becomes piebald (spotted with black).

  • پس بداند زود تاثیر گناه ** تا بنالد زود گوید ای اله‏
  • Therefore he will quickly recognise the effect of sin, so that he will soon lament (and) say, “O God!”

  • چون کند اصرار و بد پیشه کند ** خاک اندر چشم اندیشه کند
  • (But) when he persists (in sin) and makes a practice of evil, and puts dust in the eye of meditation,

  • توبه نندیشد دگر شیرین شود ** بر دلش آن جرم تا بی‏دین شود
  • He thinks of penitence no more: that sin becomes so sweet to his heart that (in the end) he comes to be without the Faith (he turns infidel).

  • آن پشیمانی و یا رب رفت از او ** شست بر آیینه زنگ پنج تو 3380
  • That repenting and (crying) “O Lord!” are gone from him: fivefold rust has settled on the mirror (of his heart).

  • آهنش را زنگها خوردن گرفت ** گوهرش را زنگ کم کردن گرفت‏
  • The coats of rust have began to eat his iron (mirror): the rust has begun to lessen its sheen.

  • چون نویسی کاغذ اسپید بر ** آن نبشته خوانده آید در نظر
  • When you write upon white paper, that writing may be read at sight.

  • چون نویسی بر سر بنوشته خط ** فهم ناید خواندنش گردد غلط
  • When you write script over that which has been (already) written, it is not understood: the reading of it will be erroneous;

  • کان سیاهی بر سیاهی اوفتاد ** هر دو خط شد کور و معنیی نداد
  • For that (second) blackness has fallen (been made) upon blackness; (hence) both scripts have become obscure and have given no meaning.

  • ور سوم باره نویسی بر سرش ** پس سیه کردی چو جان کافرش‏ 3385
  • And if you write a third time on the top of it, then you make it black as a soul full of wickedness.

  • پس چه چاره جز پناه چاره‏گر ** ناامیدی مس و اکسیرش نظر
  • What help is there, then, but (to take) refuge with (God) the Helper? Despair is copper, and the elixir for it is (God's) regard.

  • ناامیدیها به پیش او نهید ** تا ز درد بی‏دوا بیرون جهید
  • Lay your despairs before Him, that ye may escape from irremediable pain.