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6
3859-3883

  • خانقه چون این بود بازار عام  ** چون بود خر گله و دیوان خام 
  • Since the convent is (like) this, what must the public market be like? A herd of asses and boorish devils!

  • خر کجا ناموس و تقوی از کجا  ** خر چه داند خشیت و خوف و رجا  3860
  • What has an ass to do with decorum and piety? How should an ass know (anything about) reverence and fear and hope?

  • عقل باشد آمنی و عدل‌جو  ** بر زن و بر مرد اما عقل کو 
  • (Real) intelligence consists in being safe (from temptation) and in the desire to act justly towards (every) woman and towards (every) man; but where is (such) intelligence (to be found)?

  • ور گریزم من روم سوی زنان  ** هم‌چو یوسف افتم اندر افتتان 
  • And if I run away and go to the women, I should fall into tribulation like Joseph.

  • یوسف از زن یافت زندان و فشار  ** من شوم توزیع بر پنجاه دار 
  • Joseph suffered imprisonment and torment at the hands of a woman: I should be divided amongst fifty gibbets.

  • آن زنان از جاهلی بر من تنند  ** اولیاشان قصد جان من کنند 
  • Those women in their foolishness would attach themselves to me, and (then) their nearest and dearest (relatives by blood or marriage) would seek my life.

  • نه ز مردان چاره دارم نه از زنان  ** چون کنم که نی ازینم نه از آن  3865
  • I have no means of escape either from men or women: what can I do, since I belong neither to these nor to those?”

  • بعد از آن کودک به کوسه بنگریست  ** گفت او با آن دو مو از غم بریست 
  • After (making) that (complaint) the boy looked at the youth and said, “He is quit of trouble by reason of the two (or three) hairs (on his chin).

  • فارغست از خشت و از پیکار خشت  ** وز چو تو مادرفروش کنک زشت 
  • He is independent of the bricks and of quarrelling over the bricks and of a wicked young ruffian like you who would sell (prostitute) his own mother.

  • بر زنخ سه چار مو بهر نمون  ** بهتر از سی خشت گرداگرد کون 
  • Three or four hairs on the chin as a notice are better than triginta lateres circa culum.” [Three or four hairs on the chin as a notice are better than thirty bricks around the buttocks.”]

  • ذره‌ای سایه‌ی عنایت بهترست  ** از هزاران کوشش طاعت‌پرست 
  • One atom of the shade (protection) of (Divine) favour is better than a thousand endeavours of the devout pietist,

  • زانک شیطان خشت طاعت بر کند  ** گر دو صد خشتست خود را ره کند  3870
  • Because the Devil will remove the bricks of piety: (even) if there are two hundred bricks he will make a way for himself.

  • خشت اگر پرست بنهاده‌ی توست  ** آن دو سه مو از عطای آن سوست 
  • If the bricks are numerous, (yet) they are laid by you, (while) those two or three hairs are a gift from Yonder.

  • در حقیقت هر یکی مو زان کهیست  ** کان امان‌نامه‌ی صله‌ی شاهنشهیست 
  • In reality each one of those (hairs) is (firm) as a mountain, for it is a safe conduct bestowed by an Emperor.

  • تو اگر صد قفل بنهی بر دری  ** بر کند آن جمله را خیره‌سری 
  • If you put a hundred locks on a door, some reckless fellow may remove them all;

  • شحنه‌ای از موم اگر مهری نهد  ** پهلوانان را از آن دل بشکهد 
  • (But) if a police magistrate put a wax seal (on it), at (the sight of) that (even) the hearts of doughty champions will quail.

  • آن دو سه تار عنایت هم‌چو کوه  ** سد شد چون فر سیما در وجوه  3875
  • Those two or three hair-threads of (Divine) favour form a barrier (strong) as a mountain (against evil), like majesty of aspect in the faces (of potentates).

  • خشت را مگذار ای نیکوسرشت  ** لیک هم آمن مخسپ از دیو زشت 
  • Do not neglect (to lay) the bricks, O man of goodly nature; but at the same time do not sleep (as though you were) safe from the wicked Devil.

  • رو دو تا مو زان کرم با دست آر  ** وانگهان آمن بخسپ و غم مدار 
  • Go and get two hairs of that (Divine) grace, and then sleep safe (sound) and have no anxiety.

  • نوم عالم از عبادت به بود  ** آنچنان علمی که مستنبه بود 
  • The sleep of the wise (‘álim) is better than worship (performed by the ignorant), (if it be) such a wisdom (‘ilm) as brings (spiritual) awakening.

  • آن سکون سابح اندر آشنا  ** به ز جهد اعجمی با دست و پا 
  • The quiet of the (expert) swimmer in swimming is better than the exertion (violent movements) with hands and feet of one who is unable (to swim).

  • اعجمی زد دست و پا و غرق شد  ** می‌رود سباح ساکن چون عمد  3880
  • He that cannot swim throws out his hands and feet (desperately) and drowns, (while) the (practised) swimmer moves quietly (with a steadiness) like (that of) pillars.

  • علم دریاییست بی‌حد و کنار  ** طالب علمست غواص بحار 
  • Knowledge (‘ilm) is an ocean without bound or shore: the seeker of knowledge is (like) the diver in (those) seas.

  • گر هزاران سال باشد عمر او  ** او نگردد سیر خود از جست و جو 
  • Though his life be a thousand years, never will he become weary of seeking,

  • کان رسول حق بگفت اندر بیان  ** اینک منهومان هما لا یشبعان 
  • For the Messenger of God said in explanation (thereof) this (saying)—“There are two greedy ones who are never satisfied.”

  • در تفسیر این خبر کی مصطفی صلوات‌الله علیه فرمود منهومان لا یشبعان طالب الدنیا و طالب العلم کی این علم غیر علم دنیا باید تا دو قسم باشد اما علم دنیا هم دنیا باشد الی آخره و اگر هم‌چنین شود کی طالب الدنیا و طالب الدنیا تکرار بود نه تقسیم مع تقریره 
  • Commentary on the Tradition that Mustafá (Mohammed)—the blessings of God be upon him!—said, “There are two greedy ones who will never be satisfied: the seeker of the present world and the seeker of knowledge.” This “knowledge” must be different from “knowledge of the present world,” in order that there may be the two (separate) classes (mentioned in the Tradition); but “knowledge of the present world” is just the same (in effect) as “the present world,” etc.; and if it (the double phrase used above) be equivalent to “the seeker of the present world and the seeker of the present world,” that would be repetition, not division (into two categories). With the exposition thereof.