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2
3043-3067

  • 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

  • In order that the destruction of the people of Noah and the people of Húd might display to our souls the face of (Divine) Mercy (who calls us to repentance),
  • تا هلاک قوم نوح و قوم هود ** عارض رحمت به جان ما نمود

  • He (God) slew them, that we might fear Him; and if indeed He had done contrariwise, alas for thee!
  • کشت ایشان را که ما ترسیم از او ** ور خود این بر عکس کردی وای تو

  • Explaining the state of those who are self-conceited and unthankful for the blessing of the existence of the prophets and saints—peace be unto them!
  • بیان حال خود پرستان و ناشکران در نعمت وجود انبیا و اولیا علیهم السلام‏

  • Whosoever of them (the proclaimers of Divine Mercy) has spoken of fault and sin, and of a heart like stone, and of a black soul;
  • هر ک از ایشان گفت از عیب و گناه ** وز دل چون سنگ وز جان سیاه‏

  • And of holding light His commands, and of being free from care for His To-morrow; 3060
  • و ز سبک داری فرمان‏های او ** و ز فراغت از غم فردای او

  • And of being, like women, enslaved to the fleshly soul by passion and by love of this vile world;
  • و ز هوس و ز عشق این دنیای دون ** چون زنان مر نفس را بودن زبون‏

  • And of fleeing from the pungent sayings of sincere counsellors, and of shrinking from the countenance of the righteous;
  • و آن فرار از نکته‏های ناصحان ** و آن رمیدن از لقای صالحان‏

  • (And of) estrangement from the spirit and spiritual folk, (and of) fraud and fox-like behaviour towards the (spiritual) kings;
  • با دل و با اهل دل بیگانگی ** با شهان تزویر و روبه‏شانگی‏

  • (And of) thinking the fully satisfied (saints) to be (greedy) beggars, (and of) secretly regarding them with enmity (arising) from envy—
  • سیر چشمان را گدا پنداشتن ** از حسدشان خفیه دشمن داشتن‏

  • If he (such a saintly man as has been described) accept anything, you say he is a beggar; and if not, you say it is (from) hypocrisy and deceit and guile. 3065
  • گر پذیرد چیز تو گویی گداست ** ور نه گویی زرق و مکر است و دغاست‏

  • If he mix (in society), you say he is covetous; and if not, you say he is excessively given to pride;
  • گر در آمیزد تو گویی طامع است ** ور نه گویی در تکبر مولع است‏

  • Or you hypocritically excuse yourself, saying, “I am held back (by what I have to do) in maintaining my wife and children.
  • یا منافق‏وار عذر آری که من ** مانده‏ام در نفقه‏ی فرزند و زن‏