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2
3355-3379

  • 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

  • How many sins and trespasses hath He seen me commit! And (still), God in His kindness does not punish me.” 3365
  • چند دید از من گناه و جرمها ** و ز کرم یزدان نمی‏گیرد مرا

  • In answer to him God most High by the mysterious way spoke clearly into the ear of Shu‘ayb,
  • حق تعالی گفت در گوش شعیب ** در جواب او فصیح از راه غیب‏

  • Saying, “(Tell him), Thou hast said, ‘How many sins have I committed! And (still) God in His kindness hath not punished me for my trespasses.’
  • که بگفتی چند کردم من گناه ** و ز کرم نگرفت در جرمم اله‏

  • Thou art saying the opposite and reverse (of the truth), O fool, O thou that hast abandoned the road and taken to the wilderness!
  • عکس می‏گویی و مقلوب ای سفیه ** ای رها کرده ره و بگرفته تیه‏

  • How oft, how oft do I chastise thee, and thou unaware! Thou art lying (bound) in chains from head to foot.
  • چند چندت گیرم و تو بی‏خبر ** در سلاسل مانده‏ای پا تا به سر

  • Thy rust, coat on coat, O black pot, hath marred the visage of thy heart. 3370
  • زنگ تو بر تویت ای دیگ سیاه ** کرد سیمای درونت را تباه‏

  • Layers of rust have collected upon thy heart, so that it hath become blind to (the spiritual) mysteries.”
  • بر دلت زنگار بر زنگارها ** جمع شد تا کور شد ز اسرارها

  • If that smoke should beat upon a new pot, the traces of it would show, though it were (only as much as) a barley-corn,
  • گر زند آن دود بر دیگ نوی ** آن اثر بنماید ار باشد جوی‏

  • Because everything is made manifest by (its) contrary: upon a white object the black becomes conspicuous;
  • ز انکه هر چیزی به ضد پیدا شود ** بر سپیدی آن سیه رسوا شود

  • (But) when the pot has been blackened, then after this who will at once perceive the effect of the smoke upon it?
  • چون سیه شد دیگ پس تاثیر دود ** بعد از این بروی که بیند زود زود

  • The ironsmith who is an Ethiopian—the smoke is of the same colour as his face; 3375
  • مرد آهنگر که او زنگی بود ** دود را با روش هم رنگی بود

  • The Greek who does the work of an ironsmith—his face, from gathering smoke, becomes piebald (spotted with black).
  • مرد رومی کاو کند آهنگری ** رویش ابلق گردد از دود آوری‏

  • Therefore he will quickly recognise the effect of sin, so that he will soon lament (and) say, “O God!”
  • پس بداند زود تاثیر گناه ** تا بنالد زود گوید ای اله‏

  • (But) when he persists (in sin) and makes a practice of evil, and puts dust in the eye of meditation,
  • چون کند اصرار و بد پیشه کند ** خاک اندر چشم اندیشه کند

  • He thinks of penitence no more: that sin becomes so sweet to his heart that (in the end) he comes to be without the Faith (he turns infidel).
  • توبه نندیشد دگر شیرین شود ** بر دلش آن جرم تا بی‏دین شود