بر نمد چوبی که آن را مرد زد ** بر نمد آن را نزد بر گرد زد
The blows of the stick with which a man beats a rug he inflicts, not on the rug, but on the dust (in the rug).
گر بزد مر اسپ را آن کینه کش ** آن نزد بر اسپ زد بر سکسکش
If that vindictive fellow lashes the horse, he directs the blows, not at the horse, but at its stumbling,
تا ز سکسک وا رهد خوش‌پی شود ** شیره را زندان کنی تا می‌شود
In order that it may be delivered from (the vice of) stumbling and may move well: you imprison must (in the vat) in order that it may become wine.
گفت چندان آن یتیمک را زدی ** چون نترسیدی ز قهر ایزدی4015
He (some one) said, “Thou hast struck that little orphan so many blows: how wert not thou afraid of the Divine wrath?”
گفت او را کی زدم ای جان و دوست ** من بر آن دیوی زدم کو اندروست
He (the striker) said, “O (dear) soul and friend, when did I strike him? I struck at the devil that is in him,”
مادر ار گوید ترا مرگ تو باد ** مرگ آن خو خواهد و مرگ فساد
If your mother say to you, “Mayst thou die!” she wishes the death of that (evil) nature (of yours) and the death of iniquity.
آن گروهی کز ادب بگریختند ** آب مردی و آب مردان ریختند
The folk who fled from correction dishonoured’ their (own) manhood and (true) men.
عاذلانشان از وغا وا راندند ** تا چنین حیز و مخنث ماندند
The railers drove them back from the war, so that they remained so infamous and effeminate.
لاف و غره‌ی ژاژخا را کم شنو ** با چنینها در صف هیجا مرو4020
Do not thou hearken to the boasting and roaring of the driveller: do not go into the battle-line with such fellows.
زانک زاد و کم خبالا گفت حق ** کز رفاق سست برگردان ورق
Since they would have added to you (naught but) corruption, God said, “Turn the leaf (avert yourself) from pusillanimous comrades,
که گر ایشان با شما همره شوند ** غازیان بی‌مغز همچون که شوند
For if they go along with you, the warriors will become pith- less, like straw.
خویشتن را با شما هم‌صف کنند ** پس گریزند و دل صف بشکنند
They put themselves in line with you (on the field of battle); then they flee and break the heart of the line.
پس سپاهی اندکی بی این نفر ** به که با اهل نفاق آید حشر
Therefore, better a little army without these persons than (that) it should be mustered (reinforced) with the Hypocrites.”
هست بادام کم خوش بیخته ** به ز بسیاری به تلخ آمیخته4025
A few well-sifted almonds are better than a great many (sweet ones) mixed with bitter..
تلخ و شیرین در ژغاژغ یک شی‌اند ** نقص از آن افتاد که همدل نیند
The bitter and the sweet are one thing (alike) in respect of rattling (against each other, when poured out); the defect arises from their not being the same at heart.
گبر ترسان دل بود کو از گمان ** می‌زید در شک ز حال آن جهان
The infidel is of timorous heart, for, (judging) from opinion, he lives in doubt as to the state of that (the other) world.
He is going along the road, (but) he does not know any stage: one blind in heart steps timidly.
چون نداند ره مسافر چون رود ** با ترددها و دل پرخون رود
When the traveller does not know the way, how does he go? He goes with (many) hesitations, while his heart is full of blood (anguish).
هرکه گویدهای این‌سو راه نیست ** او کند از بیم آنجا وقف و ایست4030
If anyone says (to him), “Hey! this is not the way he will o halt there and stand still in affright.
ور بداند ره دل با هوش او ** کی رود هر های و هو در گوش او
But if his (the traveller’s) wise heart knows the way, how should every hey and ho go into his ear?
پس مشو همراه این اشتردلان ** زانک وقت ضیق و بیمند آفلان
Therefore do not journey with these camel-hearted (craven) ones, for in the hour of distress and danger they are the ones who sink;
پس گریزند و ترا تنها هلند ** گرچه اندر لاف سحر بابلند
Then they flee and leave thee alone, though in boasting they are (powerful as) the magic of Babylon.
تو ز رعنایان مجو هین کارزار ** تو ز طاوسان مجو صید و شکار
Beware! Do not thou request sybarites to fight; do not request peacocks to engage in the hunt and the chase.
طبع طاوسست و وسواست کند ** دم زند تا از مقامت بر کند4035
The carnal nature is a peacock: it tempts thee and talks idly, that it may remove thee from thy (spiritual) post.
گفتن شیطان قریش را کی به جنگ احمد آیید کی من یاریها کنم وقبیله‌ی خود را بیاری خوانم و وقت ملاقات صفین گریختن
How Satan said to the Quraysh, “Go to war with Ahmad (Mohammed), for I will aid you and call my tribe to help”; and how, when the two battle-lines confronted each other, he fled.
همچو شیطان در سپه شد صد یکم ** خواند افسون که اننی جار لکم
As (for example) Satan became the hundred-and-first in the army (of the Quraysh) and spake beguiling words, saying, “Verily, I am a protector for you.”