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2
793-817

  • An enemy is one from whom torment proceeds, (one who) hinders the ruby from (receiving the rays of) the sun.
  • دشمن آن باشد کز او آید عذاب ** مانع آید لعل را از آفتاب‏

  • All the infidels hinder themselves from (receiving) the rays of the prophets' (spiritual) jewel.
  • مانع خویشند جمله‏ی کافران ** از شعاع جوهر پیغمبران‏

  • How should (unbelieving) people veil the eyes of that peerless one (the prophet or saint)? The people have (only) blinded and distorted their own eyes. 795
  • کی حجاب چشم آن فردند خلق ** چشم خود را کور و کژ کردند خلق‏

  • (They are) like the Indian slave who bears a grudge and kills himself to spite his master:
  • چون غلام هندویی کاو کین کشد ** از ستیزه‏ی خواجه خود را می‏کشد

  • He falls headlong from the roof of the house (in the hope) that he may have done some harm to his master.
  • سر نگون می‏افتد از بام سرا ** تا زیانی کرده باشد خواجه را

  • If the sick man become an enemy to the physician, or if the boy show hostility to the teacher,
  • گر شود بیمار دشمن با طبیب ** ور کند کودک عداوت با ادیب‏

  • In truth they act as brigands against themselves: they themselves waylay their own mind and spirit.
  • در حقیقت ره زن جان خودند ** راه عقل و جان خود را خود زدند

  • If a fuller take offence at the sun, if a fish is taking offence at the water, 800
  • گازری گر خشم گیرد ز آفتاب ** ماهیی گر خشم می‏گیرد ز آب‏

  • Just once consider whom that (anger) injures, and whose star is eclipsed by it in the end.
  • تو یکی بنگر که را دارد زیان ** عاقبت که بود سیاه اختر از آن‏

  • If God create you with ugly features, take care lest you become both ugly-featured and ugly-natured;
  • گر ترا حق آفریند زشت رو ** هان مشو هم زشت رو هم زشت خو

  • And if He take away your shoes, do not go into stony ground; and if you have two spikes, don't become four-spiked.
  • ور برد کفشت مرو در سنگلاخ ** ور دو شاخ استت مشو تو چار شاخ‏

  • You are envious, saying, “I am inferior to so-and-so: he (by his superior position) is increasing my inferiority in fortune.”
  • تو حسودی کز فلان من کمترم ** می‏فزاید کمتری در اخترم‏

  • (But) indeed envy is another defect and fault; nay, it is worse than all inferiorities. 805
  • خود حسد نقصان و عیبی دیگر است ** بلکه از جمله کمیها بدتر است‏

  • That Devil (Satan), through the shame and disgrace of inferiority (to Adam), cast himself into a hundred damnations.
  • آن بلیس از ننگ و عار کمتری ** خویش را افکند در صد ابتری‏

  • Because of envy, he wished to be at the top. At the top, forsooth! Nay, (he wished) to be a blood-shedder.
  • از حسد می‏خواست تا بالا بود ** خود چه بالا بلکه خون‏پالا بود

  • Abú Jahl was put to shame by Mohammed, and because of envy was raising himself to the top.
  • آن ابو جهل از محمد ننگ داشت ** وز حسد خود را به بالا می‏فراشت‏

  • His name was Abu ’l-Hakam, and he became Abú Jahl: oh, many a worthy has become unworthy because of envy.
  • بو الحکم نامش بد و بو جهل شد ** ای بسا اهل از حسد نااهل شد

  • I have not seen in the world of search and seeking (trial and probation) any worthiness better than a good disposition. 810
  • من ندیدم در جهان جست و جو ** هیچ اهلیت به از خوی نکو

  • God made the prophets the medium (between Him and His creatures) in order that feelings of envy should be displayed in the agitation (produced by something that rankles in the mind).
  • انبیا را واسطه ز آن کرد حق ** تا پدید آید حسدها در قلق‏

  • Inasmuch as no one was disgraced by (inferiority to) God, no one was (ever) envious of God;
  • ز انکه کس را از خدا عاری نبود ** حاسد حق هیچ دیاری نبود

  • (But) the person whom he deemed like himself—he would bear envy against him for that reason.
  • آن کسی کش مثل خود پنداشتی ** ز آن سبب با او حسد برداشتی‏

  • (Now), as the grandeur of the Prophet has become established, none feels envy (of him), since he is accepted (by all the Faithful);
  • چون مقرر شد بزرگی رسول ** پس حسد ناید کسی را از قبول‏

  • Therefore in every epoch (after Mohammed) a saint arises (to act as his vicegerent): the probation (of the people) lasts until the Resurrection. 815
  • پس به هر دوری ولیی قایم است ** تا قیامت آزمایش دایم است‏

  • Whosoever has a good disposition is saved; whosoever is of frail heart is broken.
  • هر که را خوی نکو باشد برست ** هر کسی کاو شیشه دل باشد شکست‏

  • That saint, then, is the living Imám who arises (in every age), whether he be a descendant of ‘Umar or of ‘Alí.
  • پس امام حی قایم آن ولی است ** خواه از نسل عمر خواه از علی است‏