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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?
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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).
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چون خری در گل فتد از گام تیز ** دمبهدم جنبد برای عزم خیز 3355
- When an ass falls in mire through (going at) a rapid pace, he moves incessantly for the purpose of rising.
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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.
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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.
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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.
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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).”
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خود گرفته ستت تو چون کفتار کور ** این گرفتن را نبینی از غرور 3360
- Indeed He has (already) chastised you, (but) like the blind hyena from self-deception you do not see the chastisement.
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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."
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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'?"
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گر ز من آگاه بودی این عدو ** کی ندا کردی که آن کفتار کو
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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.
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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.
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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.”
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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,
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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.’
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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!
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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.
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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.
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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.”
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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,
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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;
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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?
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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;
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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).
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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!”
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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,
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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).
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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).
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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.
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چون نویسی کاغذ اسپید بر ** آن نبشته خوانده آید در نظر
- When you write upon white paper, that writing may be read at sight.
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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;
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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.
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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.
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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.
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ناامیدیها به پیش او نهید ** تا ز درد بیدوا بیرون جهید
- Lay your despairs before Him, that ye may escape from irremediable pain.
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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.
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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?”
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گفت یا رب دفع من میگوید او ** آن گرفتن را نشان میجوید او 3390
- He (Shu‘ayb) cried, “O Lord, he rebuts me, he seeks the sign of that punishment.”
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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.
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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
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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.
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میکند طاعات و افعال سنی ** لیک یک ذره ندارد چاشنی
- He performs high acts and deeds of devotion, but he has not one atom of (spiritual) relish.
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طاعتش نغز است و معنی نغز نی ** جوزها بسیار و در وی مغز نی 3395
- His devotions are good (in form), but the spirit is not good: the walnuts are many, but there is no kernel therein.”
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ذوق باید تا دهد طاعات بر ** مغز باید تا دهد دانه شجر
- Spiritual savour is required, in order that devotions may yield fruit: a kernel is required, in order that the berry may produce a tree.
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دانهی بیمغز کی گردد نهال ** صورت بیجان نباشد جز خیال
- How shall a berry without kernel become a sapling? The soulless form is naught but phantasy.
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بقیهی قصهی طعنه زدن آن مرد بیگانه در شیخ
- Remainder of the story of the stranger’s reviling the Shaykh.
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آن خبیث از شیخ میلایید ژاژ ** کژنگر باشد همیشه عقل کاژ
- That malign wretch was gabbling silly nonsense about the Shaykh: the perverted intellect is always squinting (envious).
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که منش دیدم میان مجلسی ** او ز تقوی عاری است و مفلسی
- (He said), “I saw him amidst a company (of revellers): he is one denuded and destitute of piety.
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ور که باور نیستت خیز امشبان ** تا ببینی فسق شیخت را عیان 3400
- And if you do not believe it, arise (and go) to-night, that you may see plainly your Shaykh’s depravity.”
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شب ببردش بر سر یک روزنی ** گفت بنگر فسق و عشرت کردنی
- At night he took him to a window and said, “Behold a (fine) debauch and merry-making!
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بنگر آن سالوس روز و فسق شب ** روز همچون مصطفی شب بو لهب
- Behold such hypocrisy by day and profligacy by night!––in the daytime (he is) like Mustafá (Mohammed), at night (like) Bú Lahab.