The Prophet said, "O seeker of the (Divine) allowance (bounty), do not contend with anyone who is sought.".1605
گفت پیغمبر که ای مرد جری ** هان مکن با هیچ مطلوبی مری
In thee is a Nimrod: do not go into the fire. If thou wish to go in, first become Abraham!
در تو نمرودی است آتش در مرو ** رفت خواهی اول ابراهیم شو
When thou art neither a swimmer nor a seaman, do not cast thyself (into the sea) from a (feeling of) self-conceit.
چون نهای سباح و نه دریاییی ** در میفکن خویش از خود راییی
He (the saint) brings red roses from the fire, from losses he brings gain to the surface.
او ز آتش ورد احمر آورد ** از زیانها سود بر سر آورد
If a perfect man (saint) take earth, it becomes gold; if an imperfect one has carried away gold, it becomes ashes.
کاملی گر خاک گیرد زر شود ** ناقص ار زر برد خاکستر شود
Since that righteous man is accepted of God, his hand in (all) things is the hand of God.1610
چون قبول حق بود آن مرد راست ** دست او در کارها دست خداست
The hand of the imperfect man is the hand of Devil and demon, because he is in the trap of imposition and guile.
دست ناقص دست شیطان است و دیو ** ز آن که اندر دام تکلیف است و ریو
If ignorance come to him (the perfect man), it becomes knowledge, (but) the knowledge that goes into the disbelieving man becomes ignorance.
جهل آید پیش او دانش شود ** جهل شد علمی که در ناقص رود
Whatever an ill man takes becomes illness, (but) if a perfect man takes infidelity, it becomes religion.
هر چه گیرد علتی علت شود ** کفر گیرد کاملی ملت شود
O thou who, being on foot, hast contended with a horseman, thou wilt not save thy head. Now hold thy foot (desist)!
ای مری کرده پیاده با سوار ** سر نخواهی برد اکنون پای دار
How the magicians paid respect to Moses, on whom be peace, saying, “What dost thou command? Wilt thou cast down thy rod first?”
تعظیم ساحران مر موسی را علیه السلام که چه فرمایی اول تو اندازی عصا یا ما
The magicians in the time of the accursed Pharaoh, when they contended with Moses in enmity,1615
ساحران در عهد فرعون لعین ** چون مری کردند با موسی به کین
Yet gave Moses the precedence—the magicians held him in honour—
لیک موسی را مقدم داشتند ** ساحران او را مکرم داشتند
Because they said to him, “’Tis for thee to command: (if) thou wishest, do thou cast down thy rod first (of all).”
ز آن که گفتندش که فرمان آن تست ** گر تو میخواهی عصا بفکن نخست
“Nay,” said he, “first do ye, O magicians, cast down those tricks (objects of enchantment) into the middle (where all can see them).”
گفت نی اول شما ای ساحران ** افکنید آن مکرها را در میان
This amount of respect purchased their (belief in) (the true) religion, so that it (the true belief) cut off the hands and feet of their contention (prevented them from disputing further with Moses).
این قدر تعظیم دینشان را خرید ** کز مری آن دست و پاهاشان برید
When the magicians acknowledged his (Moses') right, they sacrificed their hands and feet (as a penance) for the sin of that (contention).1620
ساحران چون حق او بشناختند ** دست و پا در جرم آن درباختند
To the perfect man (every) mouthful (of food) and (every) saying is lawful. Thou art not perfect: do not eat, be mute,
لقمه و نکته ست کامل را حلال ** تو نهای کامل مخور میباش لال
Inasmuch as thou art an ear and he a tongue, not thy congener: God said to the ears, “Be silent.”
چون تو گوشی او زبان نی جنس تو ** گوشها را حق بفرمود أنصتوا
When the sucking babe is born, at first it keeps silence for a while, it is all ear.
کودک اول چون بزاید شیر نوش ** مدتی خامش بود او جمله گوش
For a while it must close its lips (and refrain) from speech, until it learns to speak;
مدتی میبایدش لب دوختن ** از سخن تا او سخن آموختن
And if it is not (silent like) an ear but makes babbling sounds, it makes itself the dumbest creature in the world.1625
ور نباشد گوش و تیتی میکند ** خویشتن را گنگ گیتی میکند
He that is deaf by nature, he that had no ear at the beginning, is dumb: how should he burst into speech?
کر اصلی کش نبود آغاز گوش ** لال باشد کی کند در نطق جوش
Since, in order to speak, one must first hear, do thou come to speech by the way of hearing.
ز آن که اول سمع باید نطق را ** سوی منطق از ره سمع اندر آ
And enter ye the houses by their doors, and seek ye the ends in their causes.
ادخلوا الأبیات من أبوابها ** و اطلبوا الأغراض فی أسبابها
There is no speech independent of the way of hearing except the speech of the Creator who is without want.
نطق کان موقوف راه سمع نیست ** جز که نطق خالق بیطمع نیست