Said the fourth, “Praise be to God that I have not fallen into the pit (of error), like those three persons.”
آن چهارم گفت حمد الله که من ** در نیفتادم به چه چون آن سه تن
Hence the prayers of all the four were marred; and the fault-finders went astray more (than he who made the original mistake).
پس نماز هر چهاران شد تباه ** عیب گویان بیشتر گم کرده راه
Oh, happy the soul that saw its own fault, and if any one told (found) a fault, wished eagerly (to take) that (fault) upon itself!—
ای خنک جانی که عیب خویش دید ** هر که عیبی گفت آن بر خود خرید
Because half of him (every man) has always belonged to the realm of faults, and the other half of him to the realm of the Unseen.3035
ز انکه نیم او ز عیبستان بده ست ** و آن دگر نیمش ز غیبستان بده ست
Since you have ten sores on your head, you must apply the plaster to yourself.
چون که بر سر مر ترا ده ریش هست ** مرهمت بر خویش باید کار بست
Finding fault with one's self is the (right) remedy for him (who is at fault); when he has become broken (contrite), it is (then) the (proper) occasion for (obeying the Prophet's injunction), “Have pity.”
عیب کردن ریش را داروی اوست ** چون شکسته گشت جای ارحمواست
(Even) if you have not the same fault, be not secure; maybe, that fault will afterwards become notorious in you.
گر همان عیبت نبود ایمن مباش ** بو که آن عیب از تو گردد نیز فاش
You have not heard from God (the comforting words) Do not fear: why, then, have you deemed yourself secure and happy?
لا تخافوا از خدا نشنیدهای ** پس چه خود را ایمن و خوش دیدهای
For years Iblís lived in good renown; (afterwards) he was disgraced: mark what is (the meaning of) his name.3040
سالها ابلیس نیکو نام زیست ** گشت رسوا بین که او را نام چیست
His eminence was famed throughout the (celestial) world; (then) his fame turned to infamy—oh, alas for him!
در جهان معروف بد علیای او ** گشت معروفی بعکس ای وای او
Do not seek fame till you are secure: wash your face of fear, then show your face.
تا نه ای ایمن تو معروفی مجو ** رو بشو از خوف پس بنمای رو
Until your (own) beard grows, my good man, do not jeer at another whose chin is smooth.
تا نروید ریش تو ای خوب من ** بر دگر ساده ز نخ طعنه مزن
Consider this, that his (Satan's) soul was tried (by the wrath of God), he fell into a pit (of perdition) so that he became a warning to you.
این نگر که مبتلا شد جان او ** در چهی افتاد تا شد پند تو
You did not fall, so that you should be a warning to him. He drank the poison: eat you his sugar!3045
تو نیفتادی که باشی پند او ** زهر او نوشید تو خور قند او
How the Ghuzz set about killing one man in order that another might be terrorised.
قصد کردن غزان به کشتن یک مردی تا آن دگر بترسد
Those blood-shedding (murderous) Ghuzz Turcomans came, and suddenly fell upon a village (on a raid) for plunder.
آن غزان ترک خونریز آمدند ** بهر یغما بر دهی ناگه زدند
They found two of the notables of that village, and made (ready in) haste to put one (of the two) to death.
دو کس از اعیان آن ده یافتند ** در هلاک آن یکی بشتافتند
They tied his hands in order to sacrifice (kill) him. He said, “O princes and high pillars (of the empire),
دست بستندش که قربانش کنند ** گفت ای شاهان و ارکان بلند
Why are ye casting me into the pit of death? Wherefore, pray, are ye thirsting after my blood?
در چه مرگم چرا میافگنید ** از چه آخر تشنهی خون منید
What is the wisdom, what is the object, in killing me, when I am so poor and bare-bodied?”3050
چیست حکمت چه غرض در کشتنم ** چون چنین درویشم و عریان تنم
He (one of the Ghuzz) replied, “To strike awe into this friend of yours, so that he may be afraid and produce (his) gold.”
گفت تا هیبت بر این یارت زند ** تا بترسد او و زر پیدا کند
He (the man) said, “Why, he is poorer than I.” “He has done it (made himself out to be poor) on purpose,” replied the other; “he has gold.”
گفت آخر او ز من مسکینتر است ** گفت قاصد کرده است او را زر است
He (the man) said, “Since it is (a matter of) opinion, we are both the same: we are (equally) exposed to (mere) probability and doubt.
گفت چون وهم است ما هر دو یکایم ** در مقام احتمال و در شکایم
Kill him first, O princes, in order that I may be afraid and point out the way to the gold.”
خود و را بکشید اول ای شهان ** تا بترسم من دهم زر را نشان
See, then, the loving kindnesses of God, in that we have come (into the world) in the latter days, at the very end.3055
پس کرمهای الهی بین که ما ** آمدیم آخر زمان در انتها
The last epoch is in front of the (other) epochs: in the Traditions of the Prophet is (the saying)—“(We are) the last (in time), the foremost (in excellence).”
آخرین قرنها پیش از قرون ** در حدیث است آخرون السابقون