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2
3349-3398

  • 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

  • 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

  • That repenting and (crying) “O Lord!” are gone from him: fivefold rust has settled on the mirror (of his heart). 3380
  • آن پشیمانی و یا رب رفت از او ** شست بر آیینه زنگ پنج تو

  • The coats of rust have began to eat his iron (mirror): the rust has begun to lessen its sheen.
  • آهنش را زنگها خوردن گرفت ** گوهرش را زنگ کم کردن گرفت‏

  • When you write upon white paper, that writing may be read at sight.
  • چون نویسی کاغذ اسپید بر ** آن نبشته خوانده آید در نظر

  • When you write script over that which has been (already) written, it is not understood: the reading of it will be erroneous;
  • چون نویسی بر سر بنوشته خط ** فهم ناید خواندنش گردد غلط

  • For that (second) blackness has fallen (been made) upon blackness; (hence) both scripts have become obscure and have given no meaning.
  • کان سیاهی بر سیاهی اوفتاد ** هر دو خط شد کور و معنیی نداد

  • And if you write a third time on the top of it, then you make it black as a soul full of wickedness. 3385
  • ور سوم باره نویسی بر سرش ** پس سیه کردی چو جان کافرش‏

  • What help is there, then, but (to take) refuge with (God) the Helper? Despair is copper, and the elixir for it is (God's) regard.
  • پس چه چاره جز پناه چاره‏گر ** ناامیدی مس و اکسیرش نظر

  • Lay your despairs before Him, that ye may escape from irremediable pain.
  • ناامیدیها به پیش او نهید ** تا ز درد بی‏دوا بیرون جهید

  • When Shu‘ayb had told him these deep sayings, at that breath of the spirit roses blossomed in his heart.
  • چون شعیب این نکته‏ها با او بگفت ** ز آن دم جان در دل او گل شکفت‏

  • His soul hearkened to the inspiration from Heaven; he said, (however), “If He hath punished me, where is the sign?”
  • جان او بشنید وحی آسمان ** گفت اگر بگرفت ما را کو نشان‏

  • He (Shu‘ayb) cried, “O Lord, he rebuts me, he seeks the sign of that punishment.” 3390
  • گفت یا رب دفع من می‏گوید او ** آن گرفتن را نشان می‏جوید او

  • He (God) said, “I am the Coverer (of sins): I will not tell his secrets, (I will give) but one indication for the sake of trying him.
  • گفت ستارم نگویم رازهاش ** جز یکی رمز از برای ابتلاش‏

  • One sign of My punishing him is this, that he has (to his credit) pious acts of fasting and orison
  • یک نشان آن که می‏گیرم و را ** آن که طاعت دارد از صوم و دعا

  • And ritual prayer and almsgiving et cetera, but he has not one atom of spiritual savour.
  • و ز نماز و از زکات و غیر آن ** لیک یک ذره ندارد ذوق جان‏

  • He performs high acts and deeds of devotion, but he has not one atom of (spiritual) relish.
  • می‏کند طاعات و افعال سنی ** لیک یک ذره ندارد چاشنی‏

  • His devotions are good (in form), but the spirit is not good: the walnuts are many, but there is no kernel therein.” 3395
  • طاعتش نغز است و معنی نغز نی ** جوزها بسیار و در وی مغز نی‏

  • Spiritual savour is required, in order that devotions may yield fruit: a kernel is required, in order that the berry may produce a tree.
  • ذوق باید تا دهد طاعات بر ** مغز باید تا دهد دانه شجر

  • How shall a berry without kernel become a sapling? The soulless form is naught but phantasy.
  • دانه‏ی بی‏مغز کی گردد نهال ** صورت بی‏جان نباشد جز خیال‏

  • Remainder of the story of the stranger’s reviling the Shaykh.
  • بقیه‏ی قصه‏ی طعنه زدن آن مرد بیگانه در شیخ‏

  • That malign wretch was gabbling silly nonsense about the Shaykh: the perverted intellect is always squinting (envious).
  • آن خبیث از شیخ می‏لایید ژاژ ** کژنگر باشد همیشه عقل کاژ