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2
3375-3399

  • 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;

  • 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 تو 3380
  • 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 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.

  • 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 او 3390
  • 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.

  • 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.

  • 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.”

  • 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.

  • 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.

  • بقیه‏ی قصه‏ی طعنه زدن آن مرد بیگانه در شیخ‏
  • Remainder of the story of the stranger’s reviling the Shaykh.

  • 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).

  • 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.