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1
274-298

  • This one is good (fertile) soil and that one brackish and bad; this one is a fair angel and that one a devil and wild beast.
  • این زمین پاک و ان شوره ست و بد ** این فرشته‌‌ی پاک و ان دیو است و دد

  • If both resemble each other in aspect, it may well be (so): bitter water and sweet water have (the same) clearness. 275
  • هر دو صورت گر بهم ماند رواست ** آب تلخ و آب شیرین را صفاست‌‌

  • Who knows (the difference) except a man possessed of (spiritual) taste? Find (him): he knows the sweet water from the brine.
  • جز که صاحب ذوق کی شناسد بیاب ** او شناسد آب خوش از شوره آب‌‌

  • Comparing magic with (prophetic) miracle, he (the ignorant one) fancies that both are founded on deceit.
  • سحر را با معجزه کرده قیاس ** هر دو را بر مکر پندارد اساس‌‌

  • The magicians (in the time) of Moses, for contention's sake, lifted up (in their hands) a rod like his,
  • ساحران موسی از استیزه را ** بر گرفته چون عصای او عصا

  • (But) between this rod and that rod there is a vast difference; from this action (magic) to that action (miracle) is a great way.
  • زین عصا تا آن عصا فرقی است ژرف ** زین عمل تا آن عمل راهی شگرف‌‌

  • This action is followed by the curse of God, (while) that action receives in payment the mercy (blessing) of God. 280
  • لعنة الله این عمل را در قفا ** رحمه الله آن عمل را در وفا

  • The infidels in contending (for equality with the prophets and saints) have the nature of an ape: the (evil) nature is a canker within the breast.
  • کافران اندر مری بوزینه طبع ** آفتی آمد درون سینه طبع‌‌

  • Whatever a man does, the ape at every moment does the same thing that he sees done by the man.
  • هر چه مردم می‌‌کند بوزینه هم ** آن کند کز مرد بیند دم‌‌به‌‌دم‌‌

  • He thinks, “I have acted like him”: how should that quarrelsome-looking one know the difference?
  • او گمان برده که من کژدم چو او ** فرق را کی داند آن استیزه رو

  • This one (the holy man) acts by the command (of God), and he (the apish imitator) for the sake of quarrelling (rivalry). Pour dust on the heads of those who have quarrelsome faces!
  • این کند از امر و او بهر ستیز ** بر سر استیزه رویان خاک ریز

  • That (religious) hypocrite joins in ritual prayer with the (sincere) conformist (only) for quarrelling's sake, not for supplication. 285
  • آن منافق با موافق در نماز ** از پی استیزه آید نی نیاز

  • In prayer and fasting and pilgrimage and alms-giving the true believers are (engaged) with the hypocrite in (what brings) victory and defeat.
  • در نماز و روزه و حج و زکات ** با منافق مومنان در برد و مات‌‌

  • Victory in the end is to the true believers; upon the hypocrite (falls) defeat in the state hereafter.
  • مومنان را برد باشد عاقبت ** بر منافق مات اندر آخرت‌‌

  • Although both are intent on one game, in relation to each other they are (as far apart as) the man of Merv and the man of Rayy.
  • گر چه هر دو بر سر یک بازی‌‌اند ** هر دو با هم مروزی و رازی‌‌اند

  • Each one goes to his (proper) abiding-place; each one fares according to his name.
  • هر یکی سوی مقام خود رود ** هر یکی بر وفق نام خود رود

  • If he be called a true believer, his soul rejoices; and if (he be called) “hypocrite,” he becomes fierce and filled with fire (rage). 290
  • مومنش خوانند جانش خوش شود ** ور منافق تیز و پر آتش شود

  • His (the true believer's) name is loved on account of its essence (which is true faith); this one's (the hypocrite's) name is loathed on account of its pestilent qualities.
  • نام او محبوب از ذات وی است ** نام این مبغوض از آفات وی است‌‌

  • (The four letters) mím and wáw and mím and nún do not confer honour: the word múmin (true believer) is only for the sake of denotation.
  • میم و واو و میم و نون تشریف نیست ** لفظ مومن جز پی تعریف نیست‌‌

  • If you call him (the true believer) hypocrite, this vile name is stinging (him) within like a scorpion.
  • گر منافق خوانی‌‌اش این نام دون ** همچو کژدم می‌‌خلد در اندرون‌‌

  • If this name is not derived from Hell, then why is there the taste of Hell in it?
  • گرنه این نام اشتقاق دوزخ است ** پس چرا در وی مذاق دوزخ است‌‌

  • The foulness of that ill name is not from the letters; the bitterness of that sea-water is not from the vessel (containing it). 295
  • زشتی آن نام بد از حرف نیست ** تلخی آن آب بحر از ظرف نیست‌‌

  • The letters are the vessel: therein the meaning is (contained) like water; (but) the sea of the meaning is (with God)—with Him is the Ummu ’l-Kitáb.
  • حرف ظرف آمد در او معنی چو آب ** بحر معنی عنده أم الکتاب‌‌

  • In this world the bitter sea and the sweet sea (are divided)— between them is a barrier which they do not seek to cross.
  • بحر تلخ و بحر شیرین در جهان ** در میانشان برزخ لا یبغیان‌‌

  • Know that both these flow from one origin. Pass on from them both, go (all the way) to their origin!
  • وانگه این هر دو ز یک اصلی روان ** بر گذر زین هر دو رو تا اصل آن‌‌