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787-811

  • کانبیا را نه که نفس کشته بود ** پس چراشان دشمنان بود و حسود
  • (And should say), “Had not the prophets a killed (mortified) fleshly soul? Why, then, had they enemies and enviers?”—

  • گوش کن تو ای طلب‏کار صواب ** بشنو این اشکال و شبهت را جواب‏
  • Give ear, O seeker of truth, and hear the answer to this difficulty and doubt.

  • دشمن خود بوده‏اند آن منکران ** زخم بر خود می‏زدند ایشان چنان‏
  • Those unbelievers were (really) enemies to themselves: they were striking at themselves such blows (as they struck).

  • دشمن آن باشد که قصد جان کند ** دشمن آن نبود که خود جان می‏کند 790
  • An enemy is one who attempts (another's) life; he that is himself destroying his own life is not an enemy (to others).

  • نیست خفاشک عدوی آفتاب ** او عدوی خویش آمد در حجاب‏
  • The little bat is not an enemy to the sun: it is an enemy to itself in the veil (of its own blindness).

  • تابش خورشید او را می‏کشد ** رنج او خورشید هرگز کی کشد
  • The glow of the sun kills it; how should the sun ever suffer annoyance from it?

  • دشمن آن باشد کز او آید عذاب ** مانع آید لعل را از آفتاب‏
  • An enemy is one from whom torment proceeds, (one who) hinders the ruby from (receiving the rays of) the sun.

  • مانع خویشند جمله‏ی کافران ** از شعاع جوهر پیغمبران‏
  • All the infidels hinder themselves from (receiving) the rays of the prophets' (spiritual) jewel.

  • کی حجاب چشم آن فردند خلق ** چشم خود را کور و کژ کردند خلق‏ 795
  • How should (unbelieving) people veil the eyes of that peerless one (the prophet or saint)? The people have (only) blinded and distorted their own eyes.

  • چون غلام هندویی کاو کین کشد ** از ستیزه‏ی خواجه خود را می‏کشد
  • (They are) like the Indian slave who bears a grudge and kills himself to spite his master:

  • سر نگون می‏افتد از بام سرا ** تا زیانی کرده باشد خواجه را
  • He falls headlong from the roof of the house (in the hope) that he may have done some harm to his master.

  • گر شود بیمار دشمن با طبیب ** ور کند کودک عداوت با ادیب‏
  • If the sick man become an enemy to the physician, or if the boy show hostility to the teacher,

  • در حقیقت ره زن جان خودند ** راه عقل و جان خود را خود زدند
  • In truth they act as brigands against themselves: they themselves waylay their own mind and spirit.

  • گازری گر خشم گیرد ز آفتاب ** ماهیی گر خشم می‏گیرد ز آب‏ 800
  • If a fuller take offence at the sun, if a fish is taking offence at the water,

  • تو یکی بنگر که را دارد زیان ** عاقبت که بود سیاه اختر از آن‏
  • Just once consider whom that (anger) injures, and whose star is eclipsed by it in the end.

  • گر ترا حق آفریند زشت رو ** هان مشو هم زشت رو هم زشت خو
  • If God create you with ugly features, take care lest you become both ugly-featured and ugly-natured;

  • ور برد کفشت مرو در سنگلاخ ** ور دو شاخ استت مشو تو چار شاخ‏
  • And if He take away your shoes, do not go into stony ground; and if you have two spikes, don't become four-spiked.

  • تو حسودی کز فلان من کمترم ** می‏فزاید کمتری در اخترم‏
  • You are envious, saying, “I am inferior to so-and-so: he (by his superior position) is increasing my inferiority in fortune.”

  • خود حسد نقصان و عیبی دیگر است ** بلکه از جمله کمیها بدتر است‏ 805
  • (But) indeed envy is another defect and fault; nay, it is worse than all inferiorities.

  • آن بلیس از ننگ و عار کمتری ** خویش را افکند در صد ابتری‏
  • That Devil (Satan), through the shame and disgrace of inferiority (to Adam), cast himself into a hundred damnations.

  • از حسد می‏خواست تا بالا بود ** خود چه بالا بلکه خون‏پالا بود
  • Because of envy, he wished to be at the top. At the top, forsooth! Nay, (he wished) to be a blood-shedder.

  • آن ابو جهل از محمد ننگ داشت ** وز حسد خود را به بالا می‏فراشت‏
  • Abú Jahl was put to shame by Mohammed, and because of envy was raising himself to the top.

  • بو الحکم نامش بد و بو جهل شد ** ای بسا اهل از حسد نااهل شد
  • His name was Abu ’l-Hakam, and he became Abú Jahl: oh, many a worthy has become unworthy because of envy.

  • من ندیدم در جهان جست و جو ** هیچ اهلیت به از خوی نکو 810
  • I have not seen in the world of search and seeking (trial and probation) any worthiness better than a good disposition.

  • انبیا را واسطه ز آن کرد حق ** تا پدید آید حسدها در قلق‏
  • God made the prophets the medium (between Him and His creatures) in order that feelings of envy should be displayed in the agitation (produced by something that rankles in the mind).