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5
813-837

  • (But) wherever is a flock of blind birds, they will gather around thee, O brackish flood-water,
  • هر کجا باشند جوق مرغ کور  ** بر تو جمع آیند ای سیلاب شور 

  • That (their) blindness may be increased by (thy) brackish waters; for brackish water increases blindness.
  • تا فزاید کوری از شورابها  ** زانک آب شور افزاید عمی 

  • Hence the worldly are blind of heart: they are drinkers of the brackish water of clay. 815
  • اهل دنیا زان سبب اعمی‌دل‌اند  ** شارب شورابه‌ی آب و گل‌اند 

  • Continue to give brackish water and buy (the favour of) the blind in the world, since thou hast not the Water of Life within thee.
  • شور می‌ده کور می‌خر در جهان  ** چون نداری آب حیوان در نهان 

  • In such a (despicable) state (as has been described) thou wouldst fain live and be remembered: in blackness of face (shame and opprobrium), like a negro, thou art rejoicing.
  • با چنین حالت بقا خواهی و یاد  ** هم‌چو زنگی در سیه‌رویی تو شاد 

  • The negro in (his) blackness is pleased (with himself), for he has (always) been a negro by birth and nature;
  • در سیاهی زنگی زان آسوده است  ** کو ز زاد و اصل زنگی بوده است 

  • (But) he that (even) for a day is beloved and beautiful, if he become black, will seek to repair (the misfortune).
  • آنک روزی شاهد و خوش‌رو بود  ** گر سیه‌گردد تدارک‌جو بود 

  • When the bird that can fly remains (helpless) on the earth, it is in anguish and grief and lamentation; 820
  • مرغ پرنده چو ماند در زمین  ** باشد اندر غصه و درد و حنین 

  • (But) the domestic fowl walks complacently on the earth: it runs about picking grain and happy and bold,
  • مرغ خانه بر زمین خوش می‌رود  ** دانه‌چین و شاد و شاطر می‌دود 

  • Because by nature it was (always) without (the power of) flight, while the other (bird) was (naturally) a flier and open-winged.
  • زآنک او از اصل بی‌پرواز بود  ** وآن دگر پرنده و پرواز بود 

  • The Prophet, on whom be peace, said, “Pity three (classes of men): the mighty man of a people who is abased, and the rich man of a people who is impoverished, and a learned man whom the ignorant make sport of.”
  • قال النبی علیه‌السلام ارحموا ثلاثا عزیز قوم ذل و غنی قوم افتقر و عالما یلعب به الجهال 

  • The Prophet said, “Take pity on the soul of him who was rich and then became poor,
  • گفت پیغامبر که رحم آرید بر  ** جان من کان غنیا فافتقر 

  • And on him who was mighty and became despised, or on one (who is) virtuous and learned (dwelling) amongst the (people of) Mudar.”
  • والذی کان عزیزا فاحتقر  ** او صفیا عالما بین المضر 

  • The Prophet said, “Show pity to these three classes (of men), (even) if ye are of (the hardness of) rock and mountain: 825
  • گفت پیغامبر که با این سه گروه  ** رحم آرید ار ز سنگید و ز کوه 

  • (Namely), him who was made lowly after having been a chief, and the rich man, too, who became impecunious,
  • آنک او بعد از رئیسی خوار شد  ** وآن توانگر هم که بی‌دینار شد 

  • And, thirdly, the learned man who in this world becomes afflicted (by living amongst) the foolish;
  • وآن سوم آن عالمی که اندر جهان  ** مبتلی گردد میان ابلهان 

  • For to come (fall) from high to low estate is like the amputation of a limb from the body.”
  • زانک از عزت به خواری آمدن  ** هم‌چو قطع عضو باشد از بدن 

  • The limb that is cut off from the body becomes dead: (when) newly cut off, it moves, but not for long.
  • عضو گردد مرده کز تن وا برید  ** نو بریده جنبد اما نی مدید 

  • (Similarly) he who drank of the cup of Alast last year, this year he suffers the pain and headache (in consequence of having drunk), 830
  • هر که از جام الست او خورد پار  ** هستش امسال آفت رنج و خمار 

  • While he who, like a dog, is by nature attached to the kennel —how should he have the desire for (spiritual) sovereignty?
  • وآنک چون سگ ز اصل کهدانی بود  ** کی مرورا حرص سلطانی بود 

  • (Only) he that has sinned seeks to repent; (only) he that has lost the (right) way cries “Alas!”
  • توبه او جوید که کردست او گناه  ** آه او گوید که گم کردست راه 

  • Story of the young gazelle being confined in the donkey-stable, and how the donkey assailed the stranger, now with hostility and now with mockery, and how it was afflicted by (having to eat) dry straw which is not its (proper) food. And this is a description of the chosen servant of God amongst worldlings and those addicted to passion and sensuality; for “Islam (was) strange (when it first) appeared, and will become strange again, and blessed are the strangers.” The Messenger of Allah spake the truth.
  • قصه‌ی محبوس شدن آن آهوبچه در آخر خران و طعنه‌ی آن خران ببر آن غریب گاه به جنگ و گاه به تسخر و مبتلی گشتن او به کاه خشک کی غذای او نیست و این صفت بنده‌ی خاص خداست میان اهل دنیا و اهل هوا و شهوت کی الاسلام بدا غریبا و سیعود غریبا فطوبی للغرباء صدق رسول الله 

  • A hunter captured a gazelle: the merciless man put it into a stable.
  • آهوی را کرد صیادی شکار  ** اندر آخر کردش آن بی‌زینهار 

  • (Acting) like oppressors, he made a stable full of cows and donkeys the prison of the gazelle.
  • آخری را پر ز گاوان و خران  ** حبس آهو کرد چون استمگران 

  • The gazelle, wild with terror, was fleeing in every direction: at night he (the hunter) poured (pieces of chopped) straw before the donkeys. 835
  • آهو از وحشت به هر سو می‌گریخت  ** او به پیش آن خران شب کاه ریخت 

  • (Moved) by hunger and (ravenous) appetite, every cow and donkey was devouring the straw, (as though it were) sweeter than sugar.
  • از مجاعت و اشتها هر گاو و خر  ** کاه را می‌خورد خوشتر از شکر 

  • Now the gazelle would run in fright from side to side, now it would turn its face away from the smoke and dust of the straw.
  • گاه آهو می‌رمید از سو به سو  ** گه ز دود و گرد که می‌تافت رو