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2
3340-3364

  • Then, O you with unwashed face, what are you about? Whom are you combating and envying? 3340
  • پس تو ای ناشسته رو در چیستی ** در نزاع و در حسد با کیستی‏

  • You are playing with a lion’s tail: you are making a foray against the angels.
  • با دم شیری تو بازی می‏کنی ** بر ملایک ترک تازی می‏کنی‏

  • Why are you speaking evil of pure good? Beware, deem not that lowness (vilifying the saints) to be eminence!
  • بد چه می‏گویی تو خیر محض را ** هین ترفع کم شمر آن خفض را

  • What is evil? The needy, despicable copper. Who is the Shaykh? The infinite elixir.
  • بد چه باشد مس محتاج مهان ** شیخ که بود کیمیای بی‏کران‏

  • If the copper was incapable (of being transmuted) by the elixir, (yet) the elixir was never turned into copper by the copper.
  • مس اگر از کیمیا قابل نبد ** کیمیا از مس هرگز مس نشد

  • What is evil? A rebel that works like fire. Who is the Shaykh? The very Seal of Eternity. 3345
  • بد چه باشد سرکشی آتش عمل ** شیخ که بود عین دریای ازل‏

  • Fire is always terrified by water. When was water ever afraid of being set aflame?
  • دایم آتش را بترسانند از آب ** آب کی ترسید هرگز ز التهاب‏

  • You are observing defects on the face of the moon: you are picking thorns in a Paradise.
  • در رخ مه عیب بینی می‏کنی ** در بهشتی خارچینی می‏کنی‏

  • Picker of thorns, if you go into Paradise, you will find there no thorn but yourself.
  • گر بهشت اندر روی تو خار جو ** هیچ خار آن جا نیابی غیر تو

  • You are covering a sun with a sod: you are seeking flaws in a perfect full-moon.
  • می‏بپوشی آفتابی در گلی ** رخنه می‏جویی ز بدر کاملی‏

  • A sun which shines throughout the world––how shall it be hidden for the sake of a bat? 3350
  • آفتابی که بتابد در جهان ** بهر خفاشی کجا گردد نهان‏

  • Sins are made sinful by the disapproval of Pírs; mysteries are made mysterious by their jealousy.
  • عیبها از رد پیران عیب شد ** غیبها از رشک ایشان غیب شد

  • If you are far (aloof in spirit from the saints), at any rate be joined (with them) through (paying) respect (to them): be alert and active in (showing) penitence,
  • باری از دوری ز خدمت یار باش ** در ندامت چابک و بر کار باش‏

  • (In the hope) that a breeze may be coming to you from that way (quarter). Why do you shut off the water of mercy by (your) enviousness?
  • تا از آن راهت نسیمی می‏رسد ** آب رحمت را چه بندی از حسد

  • Though you are far aloof, at (that) distance wag your tail (ingratiate yourself with them): wherever ye be, turn your faces (thither).
  • گر چه دوری دور می‏جنبان تو دم ** حیث ما کنتم فولوا وجهکم‏

  • When an ass falls in mire through (going at) a rapid pace, he moves incessantly for the purpose of rising. 3355
  • چون خری در گل فتد از گام تیز ** دم‏به‏دم جنبد برای عزم خیز

  • He does not make the place smooth (and comfortable) to stay in: he knows that it is not the place where he should live.
  • جای را هموار نکند بهر باش ** داند او که نیست آن جای معاش‏

  • Your sense has been less than the sense of the ass, for your heart has not recoiled from these clods of mud.
  • حس تو از حس خر کمتر بده ست ** که دل تو زین وحلها بر نجست‏

  • You interpret (some canonical text) as an indulgence (authorising you to stay) in the mud, since you are not willing to tear your heart from it.
  • در وحل تاویل رخصت می‏کنی ** چون نمی‏خواهی کز آن دل بر کنی‏

  • (You say), “This is allowable for me: I am under compulsion. God in His kindness will not chastise a helpless one (like me).”
  • کاین روا باشد مرا من مضطرم ** حق نگیرد عاجزی را از کرم‏

  • Indeed He has (already) chastised you, (but) like the blind hyena from self-deception you do not see the chastisement. 3360
  • خود گرفته ستت تو چون کفتار کور ** این گرفتن را نبینی از غرور

  • They (the hunters) are saying, "The hyena is not in this place; look for him outside, for he is not in the cave."
  • می‏گوند این جایگه کفتار نیست ** از برون جویید کاندر غار نیست‏

  • If the enemy had known of me, how should he have exclaimed, "Where is that hyena'?"
  • این همی‏گویند و بندش می‏نهند ** او همی‏گوید ز من بی‏آگهند

  • گر ز من آگاه بودی این عدو ** کی ندا کردی که آن کفتار کو

  • The statement of a certain individual that God most High would not punish him for sin, and Shu‘ayb’s answer to him.
  • دعوی‏کردن آن شخص که خدای تعالی مرا نمی‏گیرد به گناه و جواب گفتن شعیب علیه السلام مر او را

  • In the time of Shu‘ayb a certain man was saying, “God hath seen many a fault from me.
  • آن یکی می‏گفت در عهد شعیب ** که خدا از من بسی دیده ست عیب‏