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5
755-779

  • (As though to say), ‘Oh, I wonder whether there is a fowler in front of me or behind, so that for fear of him I should abstain from this food.’ 755
  • کای عجب پیش و پسم صیاد هست  ** تا کشم از بیم او زین لقمه دست 

  • Do thou see behind (thee) the story of (what happened to) the wicked; see before (thee) the death of (many a) friend and neighbour,
  • تو ببین پس قصه‌ی فجار را  ** پیش بنگر مرگ یار و جار را 

  • Whom He (God) destroyed without (using) any instrument: He is close to thee in every circumstance.
  • که هلاکت دادشان بی‌آلتی  ** او قرین تست در هر حالتی 

  • God inflicted torment (on them), and there is no mace or hand (employed): know, then, that God is one who deals justice (inflicts chastisement) without hands.
  • حق شکنجه کرد و گرز و دست نیست  ** پس بدان بی‌دست حق داورکنیست 

  • He who was saying, ‘If God exists, where is He?’ was confessing on the rack (of pain) that ’tis He (God).
  • آنک می‌گفتی اگر حق هست کو  ** در شکنجه او مقر می‌شد که هو 

  • He who was saying, ‘This is far-fetched and marvellous’ was shedding tears and crying, ‘O Thou who art nigh!’ 760
  • آنک می‌گفت این بعیدست و عجیب  ** اشک می‌راند و همی گفت ای قریب 

  • Since he has deemed it necessary to flee from the trap, (’tis strange that) the trap for thee is in fact stuck fast to thy (gaudy) feathers.
  • چون فرار از دام واجب دیده است  ** دام تو خود بر پرت چفسیده است 

  • I will tear out the pin of this ill-fated trap: I will not suffer bitter grief for the sake of (indulging) a desire.
  • بر کنم من میخ این منحوس دام  ** از پی کامی نباشم طلخ‌کام 

  • I have given thee this answer (which is) suitable to thy understanding: apprehend (its meaning) and do not avert thy face from seeking.
  • درخور عقل تو گفتم این جواب  ** فهم کن وز جست و جو رو بر متاب 

  • Snap this cord, which is greed and envy: remember (the text) on her neck a cord of palm-fibres.”
  • بسکل این حبلی که حرص است و حسد  ** یاد کن فی جیدها حبل مسد 

  • The reason why Khalíl (Abraham), on whom be peace, killed the crow, indicating (thereby) the subjugation of certain blameworthy and pernicious qualities in the disciple.
  • صفت کشتن خلیل علیه‌السلام زاغ را کی آن اشارت به قمع کدام صفت بود از صفات مذمومه‌ی مهلکه در مرید 

  • There is no end and completion to this discourse. O Friend of God, why didst thou kill the crow? 765
  • این سخن را نیست پایان و فراغ  ** ای خلیل حق چرا کشتی تو زاغ 

  • Because of the (Divine) command. What was the wisdom of the (Divine) command? A small part of the mysteries thereof must (now) be shown.
  • بهر فرمان حکمت فرمان چه بود  ** اندکی ز اسرار آن باید نمود 

  • The cawing and noisy cry of the black crow is ever asking for (long) life in this world.
  • کاغ کاغ و نعره‌ی زاغ سیاه  ** دایما باشد به دنیا عمرخواه 

  • Like Iblís, it (the crow) besought the holy and incomparable God for bodily life till the Resurrection.
  • هم‌چو ابلیس از خدای پاک فرد  ** تا قیامت عمر تن درخواست کرد 

  • He (Iblís) said, “Grant me a respite till the Day of Retribution.” Would that he had said, “We repent, O our Lord.”
  • گفت انظرنی الی یوم الجزا  ** کاشکی گفتی که تبنا ربنا 

  • Life without repentance is all agony of spirit: to be absent from God is present (instant) death. 770
  • عمر بی توبه همه جان کندنست  ** مرگ حاضر غایب از حق بودنست 

  • Life and death—both these are sweet with (the presence of) God: without God the Water of Life is fire.
  • عمر و مرگ این هر دو با حق خوش بود  ** بی‌خدا آب حیات آتش بود 

  • Moreover, ’twas from the effect of the (Divine) curse that in such a Presence he was requesting (long) life.
  • آن هم از تاثیر لعنت بود کو  ** در چنان حضرت همی‌شد عمرجو 

  • To crave of God aught other than God is (merely) the supposition of gain, and (in reality) it is entire loss;
  • از خدا غیر خدا را خواستن  ** ظن افزونیست و کلی کاستن 

  • Especially (to desire) a life sunk in estrangement (from God) is to behave like a fox in the presence of the lion,
  • خاصه عمری غرق در بیگانگی  ** در حضور شیر روبه‌شانگی 

  • (Saying), “Give me longer life that I may go farther back; grant me more time that I may become less.” 775
  • عمر بیشم ده که تا پس‌تر روم  ** مهلم افزون کن که تا کمتر شوم 

  • (The result is) that he (such an one) is a mark for the (Divine) curse: evil is that one who seeks to be accursed.
  • تا که لعنت را نشانه او بود  ** بد کسی باشد که لعنت‌جو بود 

  • The goodly life is to nourish the spirit in nearness (to God); the crow's life is for the sake of eating dung.
  • عمر خوش در قرب جان پروردنست  ** عمر زاغ از بهر سرگین خوردنست 

  • (The crow says), “Give me more life that I may be ever eating dung: give me this always, for I am very evil-natured.”
  • عمر بیشم ده که تا گه می‌خورم  ** دایم اینم ده که بس بدگوهرم 

  • Were it not that that foul-mouthed one is a dung-eater, he would say, “Deliver me from the nature of the crow!”
  • گرنه گه خوارست آن گنده‌دهان  ** گویدی کز خوی زاغم وا رهان 

  • Prayer.
  • مناجات