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1
3340-3364

  • The rushing and tossing of the straws in the water is produced by the water when it is agitated. 3340
  • حمله‌‌ها و رقص خاشاک اندر آب ** هم ز آب آمد به وقت اضطراب‌‌

  • When it (the sea of Reality) wishes to make them (the straws) cease from struggling, it casts the straws toward the shore.
  • چون که ساکن خواهدش کرد از مرا ** سوی ساحل افکند خاشاک را

  • When it draws them from the shore into the surge it does with them that which fire does with grass.
  • چون کشد از ساحلش در موج گاه ** آن کند با او که آتش با گیاه‌‌

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

  • 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.
  • باقی قصه‌‌ی هاروت و ماروت و نکال و عقوبت ایشان هم در دنیا به چاه بابل‌‌

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

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

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

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

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

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

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

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

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

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

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

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

  • 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.
  • خویش را هم صوت مرغان خدا ** می‌‌شمرد آن بد صفیری چون صدا

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

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

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

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

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

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

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

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

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