Rumi's Masnavi - Though you are far aloof, at (that) distance wag your tail (ingratiate yourself with them): wherever ye be, turn your faces (thither).

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

(He said), “I saw him amidst a company (of revellers): he is one denuded and destitute of piety.

که منش دیدم میان مجلسی ** او ز تقوی عاری است و مفلسی‏

And if you do not believe it, arise (and go) to-night, that you may see plainly your Shaykh’s depravity.” 3400

ور که باور نیستت خیز امشبان ** تا ببینی فسق شیخت را عیان‏

At night he took him to a window and said, “Behold a (fine) debauch and merry-making!

شب ببردش بر سر یک روزنی ** گفت بنگر فسق و عشرت کردنی‏

Behold such hypocrisy by day and profligacy by night!––in the daytime (he is) like Mustafá (Mohammed), at night (like) Bú Lahab.

بنگر آن سالوس روز و فسق شب ** روز همچون مصطفی شب بو لهب‏

By day his name has become ‘Abdullah (the servant of God); by night––God save us! And (see), the wine-cup in his hand!”

روز عبد الله او را گشته نام ** شب نعوذ بالله و در دست جام‏