مس اگر از کیمیا قابل نبد ** کیمیا از مس هرگز مس نشد
If the copper was incapable (of being transmuted) by the elixir, (yet) the elixir was never turned into copper by the copper.
بد چه باشد سرکشی آتش عمل ** شیخ که بود عین دریای ازل3345
What is evil? A rebel that works like fire. Who is the Shaykh? The very Seal of Eternity.
دایم آتش را بترسانند از آب ** آب کی ترسید هرگز ز التهاب
Fire is always terrified by water. When was water ever afraid of being set aflame?
در رخ مه عیب بینی میکنی ** در بهشتی خارچینی میکنی
You are observing defects on the face of the moon: you are picking thorns in a Paradise.
گر بهشت اندر روی تو خار جو ** هیچ خار آن جا نیابی غیر تو
Picker of thorns, if you go into Paradise, you will find there no thorn but yourself.
میبپوشی آفتابی در گلی ** رخنه میجویی ز بدر کاملی
You are covering a sun with a sod: you are seeking flaws in a perfect full-moon.
آفتابی که بتابد در جهان ** بهر خفاشی کجا گردد نهان3350
A sun which shines throughout the world––how shall it be hidden for the sake of a bat?
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 خیز3355
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 غرور3360
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 مرا3365
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 تباه3370
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 بود3375
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 تو3380
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 کافرش3385
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.
چون شعیب این نکتهها با او بگفت ** ز آن دم جان در دل او گل شکفت
When Shu‘ayb had told him these deep sayings, at that breath of the spirit roses blossomed in his heart.
جان او بشنید وحی آسمان ** گفت اگر بگرفت ما را کو نشان
His soul hearkened to the inspiration from Heaven; he said, (however), “If He hath punished me, where is the sign?”
گفت یا رب دفع من میگوید او ** آن گرفتن را نشان میجوید او3390
He (Shu‘ayb) cried, “O Lord, he rebuts me, he seeks the sign of that punishment.”
گفت ستارم نگویم رازهاش ** جز یکی رمز از برای ابتلاش
He (God) said, “I am the Coverer (of sins): I will not tell his secrets, (I will give) but one indication for the sake of trying him.
یک نشان آن که میگیرم و را ** آن که طاعت دارد از صوم و دعا
One sign of My punishing him is this, that he has (to his credit) pious acts of fasting and orison
و ز نماز و از زکات و غیر آن ** لیک یک ذره ندارد ذوق جان
And ritual prayer and almsgiving et cetera, but he has not one atom of spiritual savour.