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3343-3367

  • این حدیث آخر ندارد باز ران ** جانب هاروت و ماروت ای جوان‌‌
  • This topic is endless. Speed back, O youth, to (the story of) Hárút and Márút.

  • باقی قصه‌‌ی هاروت و ماروت و نکال و عقوبت ایشان هم در دنیا به چاه بابل‌‌
  • The rest of the story of Hárút and Márút, and how an exemplary punishment was inflicted on them, even in this world, in the pit of Babylon.

  • چون گناه و فسق خلقان جهان ** می‌‌شدی بر هر دو روشن آن زمان‌‌
  • Inasmuch as the sin and wickedness of the people of the world was becoming clearly visible to them both at that time,

  • دست‌‌خاییدن گرفتندی ز خشم ** لیک عیب خود ندیدندی به چشم‌‌ 3345
  • They began to gnaw their hands in wrath, but had no eyes for their own fault.

  • خویش در آیینه دید آن زشت مرد ** رو بگردانید از آن و خشم کرد
  • The ugly man saw himself in the mirror: he turned his face away from that (spectacle) and was enraged.

  • خویش بین چون از کسی جرمی بدید ** آتشی در وی ز دوزخ شد پدید
  • When the self-conceited person has seen any one commit a sin, there appears in him a fire (derived) from Hell.

  • حمیت دین خواند او آن کبر را ** ننگرد در خویش نفس گبر را
  • He calls that (hellish) pride defence of the Religion: he regards not the infidel soul in himself.

  • حمیت دین را نشانی دیگر است ** که از آن آتش جهانی اخضر است‌‌
  • Defence of the Religion has a different character, for from that (religious) fire a (whole) world is green (verdant and flourishing).

  • گفت حقشان گر شما روشان‌‌گرید ** در سیه کاران مغفل منگرید 3350
  • God said to them, "If ye are enlightened, (nevertheless) look not carelessly (contemptuously) upon the doers of black deeds.

  • شکر گویید ای سپاه و چاکران ** رسته‌‌اید از شهوت و از چاک ران‌‌
  • Render thanks, O Host (of Heaven) and Servants (of God)! Ye are freed from lust and sexual intercourse.

  • گر از آن معنی نهم من بر شما ** مر شما را بیش نپذیرد سما
  • If I impose that kind of nature on you, Heaven will accept you no more.

  • عصمتی که مر شما را در تن است ** آن ز عکس عصمت و حفظ من است‌‌
  • The preservation (from sin) which ye have in your bodies is from the reflexion of My preservation and care (of you).

  • آن ز من بینید نز خود هین و هین ** تا نچربد بر شما دیو لعین‌‌
  • Oh, beware! Regard that as (coming) from Me, not from yourselves, lest the accursed Devil prevail against you.”

  • آن چنان که کاتب وحی رسول ** دید حکمت در خود و نور اصول‌‌ 3355
  • As (for example) the writer of the Revelation given to the Prophet deemed the Wisdom and the Original Light (to be residing) in himself.

  • خویش را هم صوت مرغان خدا ** می‌‌شمرد آن بد صفیری چون صدا
  • He was reckoning himself a fellow-songster of the Birds of God, (whereas) that (which proceeded from him) was (only) a whistle resembling an echo.

  • لحن مرغان را اگر واصف شوی ** بر مراد مرغ کی واقف شوی‌‌
  • If you become an exponent (imitator) of the song of birds, how will you become acquainted with the (real) meaning of the bird?

  • گر بیاموزی صفیر بلبلی ** تو چه دانی کاو چه دارد با گلی‌‌
  • If you learn the note of a nightingale, how will you know what (feelings) it has towards a rose?

  • ور بدانی باشد آن هم از گمان ** چون ز لب جنبان گمانهای کران‌‌
  • Or if you do know, ’twill only be from surmise, like the conjectures formed by deaf people from those who move their lips.

  • به عیادت رفتن کر بر همسایه‌‌ی رنجور خویش‌‌
  • How the deaf man went to visit his sick neighbour.

  • آن کری را گفت افزون مایه‌‌ای ** که ترا رنجور شد همسایه‌‌ای‌‌ 3360
  • One possessed of much wealth said to a deaf man, “A neighbour of thine is fallen ill.”

  • گفت با خود کر که با گوش گران ** من چه دریابم ز گفت آن جوان‌‌
  • The deaf man said to himself, “Being hard of hearing, what shall I understand of the words spoken by that youth?—

  • خاصه رنجور و ضعیف آواز شد ** لیک باید رفت آن جا نیست بد
  • Especially (as) he is ill and his voice is weak; but I must go thither, there's no escape.

  • چون ببینم کان لبش جنبان شود ** من قیاسی گیرم آن را هم ز خود
  • When I see his lips moving, I will form a conjecture as to that (movement) from myself.

  • چون بگویم چونی ای محنت کشم ** او بخواهد گفت نیکم یا خوشم‌‌
  • When I say, ‘How are you, O my suffering (friend)?’ he will reply, ‘I am fine’ or ‘I am pretty well.’

  • من بگویم شکر چه خوردی ابا ** او بگوید شربتی یا ماشبا 3365
  • I will say, ‘Thanks (to God)! What posset have you had to drink?’ He will reply, ‘Some sherbet’ or ‘a decoction of kidney-beans.’

  • من بگویم صحه نوشت کیست آن ** از طبیبان پیش تو گوید فلان‌‌
  • (Then) I will say, ‘May you enjoy health! Who is the doctor attending you?’ He will answer, ‘So-and-so.’

  • من بگویم بس مبارک پاست او ** چون که او آمد شود کارت نکو
  • ‘He is one who brings great luck with him,’ I will remark; ‘since he has come, things will go well for you.