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5
1208-1232

  • این زنانی کز همه مشفق‌تراند  ** از حسد دو ضره خود را می‌خورند 
  • These women, who are kinder than all (other creatures)—(even amongst them) two fellow-wives devour each other from envy,

  • تا که مردانی که خود سنگین‌دلند  ** از حسد تا در کدامین منزلند 
  • So that (you may judge) in what degree of envy are the men who indeed are stony-hearted.

  • گر نکردی شرع افسونی لطیف  ** بر دریدی هر کسی جسم حریف  1210
  • If the Law had not exercised a gracious spell (over them), every one would have torn the body of his rival to pieces.

  • شرع بهر دفع شر رایی زند  ** دیو را در شیشه‌ی حجت کند 
  • The Law makes a plan for repelling evil: it puts the demon into the bottle of (legal) proof—

  • از گواه و از یمین و از نکول  ** تا به شیشه در رود دیو فضول 
  • Witness and oath and shrinking (from the oath)—till (at last) the insolent demon goes into the bottle (prison).

  • مثل میزانی که خشنودی دو ضد  ** جمع می‌آید یقین در هزل و جد 
  • (The Law is) like the balance whereby the two adversaries are surely united in contentment, (whether) in jest or earnest.

  • شرع چون کیله و ترازو دان یقین  ** که بدو خصمان رهند از جنگ و کین 
  • Know for sure that the Law is like the measure and scales by means of which the litigants are saved from wrangling and enmity.

  • گر ترازو نبود آن خصم از جدال  ** کی رهد از وهم حیف و احتیال  1215
  • If there be no pair of scales, how shall the litigant escape from disputing when he suspects fraud and deceit?

  • پس درین مردار زشت بی‌وفا  ** این همه رشکست و خصمست و جفا 
  • (If), then, there is all this jealousy and litigation and injustice in respect of this foul faithless carcase,

  • پس در اقبال و دولت چون بود  ** چون شود جنی و انسی در حسد 
  • How, then, must it be when genies and men become envious in respect of that fortune and felicity (hereafter)?

  • آن شیاطین خود حسود کهنه‌اند  ** یک زمان از ره‌زنی خالی نه‌اند 
  • Truly those devils are envious of old: never for a moment do they cease from waylaying;

  • وآن بنی آدم که عصیان کشته‌اند  ** از حسودی نیز شیطان گشته‌اند 
  • And the sons of Adam who have sown (the seed of) disobedience—they too have become devils from enviousness.

  • از نبی برخوان که شیطانان انس  ** گشته‌اند از مسخ حق با دیو جنس  1220
  • Read in the Qur’án how by Divine transformation the devils of mankind have become homogeneous with the Devil.

  • دیو چون عاجز شود در افتتان  ** استعانت جوید او زین انسیان 
  • When the Devil fails to tempt (any one), he seeks aid from these human (devils).

  • که شما یارید با ما یاریی  ** جانب مایید جانب داریی 
  • Saying, ‘Ye are my friends: (perform) an act of friendship towards me; ye are on my side: (perform) an act of partiality.’

  • گر کسی را ره زنند اندر جهان  ** هر دو گون شیطان بر آید شادمان 
  • If they waylay any one in the world, both kinds of devils come off rejoicing;

  • ور کسی جان برد و شد در دین بلند  ** نوحه می‌دارند آن دو رشک‌مند 
  • And if any one has saved his soul and become eminent in religion, those two jealous (parties) keep up lamentation.

  • هر دو می‌خایند دندان حسد  ** بر کسی که داد ادیب او را خرد  1225
  • Both gnash their teeth in envy at any one upon whom the (spiritual) Teacher has bestowed wisdom.”

  • پرسیدن آن پادشاه از آن مدعی نبوت کی آنک رسول راستین باشد و ثابت شود با او چه باشد کی کسی را بخشد یا به صحبت و خدمت او چه بخشش یابند غیر نصیحت به زبان کی می‌گوید 
  • How the king asked the man who claimed to be a prophet, saying, “The person who is a true Messenger (of God) and becomes established (as such)—what has he to give to any one, or what gifts will people obtain by consorting with him and serving him, except the counsel which he utters with his tongue?”

  • شاه پرسیدش که باری وحی چیست  ** یا چه حاصل دارد آن کس کو نبیست 
  • The king questioned him, saying, “After all, what is inspiration, or what has he got who is a prophet?”

  • گفت خود آن چیست کش حاصل نشد  ** یا چه دولت ماند کو واصل نشد 
  • He replied, “What is there indeed that he has not got, or what fortune is left whereunto he has not attained?

  • گیرم این وحی نبی گنجور نیست  ** هم کم از وحی دل زنبور نیست 
  • I will suppose (for argument's sake) that this prophetic inspiration is not a treasurer (of Divine Revelations); still, it is not inferior to the inspiration in the heart of the bee.

  • چونک او حی الرب الی النحل آمدست  ** خانه‌ی وحیش پر از حلوا شدست 
  • Since (the words) God hath inspired the bee have come (in the Qur’án), the dwelling-place of its (the bee's) inspiration has been filled with sweets.

  • او به نور وحی حق عزوجل  ** کرد عالم را پر از شمع و عسل  1230
  • Through the light of the inspiration of God the Almighty and Glorious, it filled the world with wax and honey.

  • این که کرمناست و بالا می‌رود  ** وحیش از زنبور کمتر کی بود 
  • This one who is (the object of) We have honored the sons of Adam (and) is ever going upward––how should his inspiration be inferior to (that of) the bee?"

  • نه تو اعطیناک کوثر خوانده‌ای  ** پس چرا خشکی و تشنه مانده‌ای 
  • Have not you read (the words) We have given thee Kawthar? Why, then, are you dry and why have you remained thirsty?