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2
2748-2772

  • جاهل است و غافل است از حالشان ** چون رود در خونشان و مالشان‏
  • He is ignorant and unaware of their (real) state: how should he proceed (to give judgment) concerning their lives and property?’

  • گفت خصمان عالمند و علتی ** جاهلی تو لیک شمع ملتی‏
  • He (the deputy) said, ‘The litigants know (the truth of their case) and (nevertheless) are unsound (prejudiced); you are ignorant (of the facts), but you are the luminary of the whole body (of Moslems),

  • ز انکه تو علت نداری در میان ** آن فراغت هست نور دیده‏گان‏ 2750
  • Because you have no prejudice to interfere (with your discernment), and that freedom (from prejudice) is light to the eyes;

  • و آن دو عالم را غرضشان کور کرد ** علمشان را علت اندر گور کرد
  • While those two who know are blinded by their self-interest: prejudice has put their knowledge into the grave.

  • جهل را بی‏علتی عالم کند ** علم را علت کژ و ظالم کند
  • Unprejudicedness makes ignorance wise; prejudice makes knowledge perverse and iniquitous.

  • تا تو رشوت نستدی بیننده‏ای ** چون طمع کردی ضریر و بنده‏ای‏
  • So long as you accept no bribe, you are seeing; when you act covetously, you are blind and enslaved.’

  • از هوا من خوی را واکرده‏ام ** لقمه‏های شهوتی کم خورده‏ام‏
  • I have turned my nature away from vain desire: I have not eaten delicious morsels.

  • چاشنی گیر دلم شد با فروغ ** راست را داند حقیقت از دروغ‏ 2755
  • My heart, which tastes (and distinguishes), has become bright (like a clear mirror): it really knows truth from falsehood.

  • به اقرار آوردن معاویه ابلیس را
  • How Mu‘áwiya—may God be well-pleased with him!— induced Iblís to confess.

  • تو چرا بیدار کردی مر مرا ** دشمن بیداریی تو ای دغا
  • Why did you awaken me? You are the enemy of wakefulness, O trickster.

  • همچو خشخاشی همه خواب آوری ** همچو خمری عقل و دانش را بری‏
  • You are like poppy-seeds: you put every one to sleep. You are like wine: you take away understanding and knowledge.

  • چار میخت کرده‏ام هین راست گو ** راست را دانم تو حیلتها مجو
  • I have impaled you. Come, tell the truth, I know what is true: do not seek evasions.

  • من ز هر کس آن طمع دارم که او ** صاحب آن باشد اندر طبع و خو
  • I expect from every person (only) that of which by nature and disposition he is the owner.

  • من ز سرکه می‏نجویم شکری ** مر مخنث را نگیرم لشکری‏ 2760
  • I do not look for any sugar from vinegar; I do not take the catamite for a soldier.

  • همچو گبران من نجویم از بتی ** کاو بود حق یا خود از حق آیتی‏
  • I do not, like (idolatrous) infidels, seek (expect) from an idol that it should be God or even a sign from God.

  • من ز سرگین می‏نجویم بوی مشک ** من در آب جو نجویم خشت خشک‏
  • I do not seek the smell of musk from dung; I do not seek dry bricks in river water.

  • من ز شیطان این نجویم کاوست غیر ** که مرا بیدار گرداند به خیر
  • From Satan, who is other (than good), I do not look for this— that he should awaken me with good (intent).”

  • راست گفتن ابلیس ضمیر خود را به معاویه‏
  • How Iblís told truly his hidden thought to Mu‘áwiya—may God be well-pleased with him!

  • گفت بسیار آن بلیس از مکر و غدر ** میر از او نشنید کرد استیز و صبر
  • Iblís spoke many words of deceit and treachery, (but) the Amír hearkened not to him and strove (against him) and showed fortitude.

  • از بن دندان بگفتش بهر آن ** کردمت بیدار می‏دان ای فلان‏ 2765
  • (At length), with the bitterest pangs he (Iblís) said: “O such-and-such, know that I awakened you for the purpose

  • تا رسی اندر جماعت در نماز ** از پی پیغمبر دولت فراز
  • That you might join the congregation (of Moslems) in praying after the Prophet of high estate.

  • گر نماز از وقت رفتی مر ترا ** این جهان تاریک گشتی بی‏ضیا
  • If the time of prayers had passed, this world would have become dark to you and without a gleam of light;

  • از غبین و درد رفتی اشکها ** از دو چشم تو مثال مشکها
  • (And then) from disappointment and grief tears would have flowed from your two eyes in the fashion of (water from) water-skins,

  • ذوق دارد هر کسی در طاعتی ** لاجرم نشکیبد از وی ساعتی‏
  • (Because) every one has delight in some act of devotion and consequently cannot bear to miss it (even) for a short while.

  • آن غبین و درد بودی صد نماز ** کو نماز و کو فروغ آن نیاز 2770
  • That disappointment and grief would have been (as) a hundred prayers: what is (ritual) prayer in comparison with the (spiritual) glow of humble supplication?”

  • فضیلت حسرت خوردن آن مخلص بر فوت نماز جماعت‏
  • The excellence of the remorse felt by one who was sincere (in his devotion) for having missed the congregational prayers.

  • آن یکی می‏رفت در مسجد درون ** مردم از مسجد همی‏آمد برون‏
  • A certain man was going into the mosque (when) the people were coming out of the mosque.

  • گفت پرسان که جماعت را چه بود ** که ز مسجد می‏برون آیند زود
  • He began to ask (one of them), saying, “What ails the congregation that they are coming out of the mosque (so) soon?”