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2
765-814

  • لاجرم می‏خواست تبدیل قدر ** تا قضا را باز گرداند ز در 765
  • Consequently he was wishing to alter the (Divine) predestination, that he might turn back the (Divine) destiny from his door.

  • خود قضا بر سبلت آن حیله‏مند ** زیر لب می‏کرد هر دم ریش‏خند
  • Truly the (Divine) destiny every moment was laughing derisively under its lip at the moustache (arrogance) of that cunning plotter.

  • صد هزاران طفل کشت او بی‏گناه ** تا بگردد حکم و تقدیر اله‏
  • He killed hundreds of thousands of innocent babes, in order that the ordainment and predestination of God might be averted.

  • تا که موسای نبی ناید برون ** کرد در گردن هزاران ظلم و خون‏
  • In order that the prophet Moses might not come forth, he laid on his neck (made himself responsible for) thousands of iniquities and murders.

  • آن همه خون کرد و موسی زاده شد ** و ز برای قهر او آماده شد
  • He wrought all that bloodshed, and (yet) Moses was born and was made ready for his chastisement.

  • گر بدیدی کارگاه لا یزال ** دست و پایش خشک گشتی ز احتیال‏ 770
  • Had he seen the workshop of the Everlasting (God), he would have ceased to move hand or foot in plotting.

  • اندرون خانه‏اش موسی معاف ** و ز برون می‏کشت طفلان را گزاف‏
  • Moses (lay) safe within his (Pharaoh's) house, while outside he was killing the infants in vain,

  • همچو صاحب نفس کاو تن پرورد ** بر دگر کس ظن حقدی می‏برد
  • Even as the sensual man who pampers his body and suspects some one else of a bitter hatred (against him),

  • کاین عدو و آن حسود و دشمن است ** خود حسود و دشمن او آن تن است‏
  • Saying, “This one is a foe, and that one is envious and an enemy,” (though) in truth his envier and enemy is that body (of his).

  • او چو موسی و تنش فرعون او ** او به بیرون می‏دود که کو عدو
  • He is like Moses, and his body is his Pharaoh: he keeps running (to and fro) outside, asking, “Where is my enemy?”

  • نفسش اندر خانه‏ی تن نازنین ** بر دگر کس دست می‏خاید به کین‏ 775
  • His fleshly soul (is) luxuriating in the house, which is his body, (while) he gnaws his hand in rancour against some one else.

  • ملامت کردن مردم شخصی را که مادرش را کشت به تهمت
  • How men blamed a person who killed his mother because he suspected her (of adultery).

  • آن یکی از خشم مادر را بکشت ** هم به زخم خنجر و هم زخم مشت‏
  • A certain man killed his mother in wrath, with blows of a dagger and also with blows of his fist.

  • آن یکی گفتش که از بد گوهری ** یاد ناوردی تو حق مادری‏
  • Some one said to him, “From evil nature you have not borne in mind what is due to motherhood.

  • هی تو مادر را چرا کشتی بگو ** او چه کرد آخر بگو ای زشت خو
  • Hey, tell (me) why you killed your mother. What did she do? Pray, tell (me), O foul villain!”

  • گفت کاری کرد کان عار وی است ** کشتمش کان خاک ستار وی است‏
  • He said, “She did a deed that is a disgrace to her; I killed her because that earth (her grave) is her coverer (hides her shame).”

  • گفت آن کس را بکش ای محتشم ** گفت پس هر روز مردی را کشم‏ 780
  • The other said, “O honoured sir, kill that one (who was her partner in guilt).” “Then,” he replied, “I should kill a man every day.

  • کشتم او را رستم از خونهای خلق ** نای او برم به است از نای خلق‏
  • I killed her, I was saved from shedding the blood of a multitude: ’tis better that I cut her throat than the throats of (so many) people.”

  • نفس تست آن مادر بد خاصیت ** که فساد اوست در هر ناحیت‏
  • That mother of bad character, whose wickedness is in every quarter, is your fleshly soul.

  • هین بکش او را که بهر آن دنی ** هر دمی قصد عزیزی می‏کنی‏
  • Come, kill it, for on account of that vile (creature) you are every moment assailing one who is venerable.

  • از وی این دنیای خوش بر تست تنگ ** از پی او با حق و با خلق جنگ‏
  • Through it this fair world is narrow (distressful) to you, for its sake (you are at) war with God and man.

  • نفس کشتی باز رستی ز اعتذار ** کس ترا دشمن نماند در دیار 785
  • (If) you have killed the fleshly soul, you are delivered from (the necessity of) excusing yourself: nobody in the world remains your enemy.

  • گر شکال آرد کسی بر گفت ما ** از برای انبیا و اولیا
  • If any one should raise a difficulty about my words in regard to the prophets and saints,

  • 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).

  • ز انکه کس را از خدا عاری نبود ** حاسد حق هیچ دیاری نبود
  • Inasmuch as no one was disgraced by (inferiority to) God, no one was (ever) envious of God;

  • آن کسی کش مثل خود پنداشتی ** ز آن سبب با او حسد برداشتی‏
  • (But) the person whom he deemed like himself—he would bear envy against him for that reason.

  • چون مقرر شد بزرگی رسول ** پس حسد ناید کسی را از قبول‏
  • (Now), as the grandeur of the Prophet has become established, none feels envy (of him), since he is accepted (by all the Faithful);