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2
2728-2777

  • گرگ بی‏چاره اگر چه گرسنه است ** متهم باشد که او در طنطنه است‏
  • The helpless wolf, though he is hungry, is suspected of being in luxury.
  • از ضعیفی چون نتاند راه رفت ** خلق گوید تخمه است از لوت زفت‏
  • When, because of feebleness, he cannot go his way, people say it is indigestion (arising) from gross (rich and heavy) food.”
  • باز الحاح کردن معاویه ابلیس را
  • How Mu‘áwiya once more pressed Iblís hard.
  • گفت غیر راستی نرهاندت ** داد سوی راستی می‏خواندت‏ 2730
  • He said, “Nothing but the truth will save you: justice is calling you to (speak) the truth.
  • راست گو تا وارهی از چنگ من ** مکر ننشاند غبار جنگ من‏
  • Tell the truth, so that you may be delivered from my hand: cunning will not lay the dust of my war (will not induce me to leave you in peace).”
  • گفت چون دانی دروغ و راست را ** ای خیال‏اندیش پر اندیشه‏ها
  • He (Iblís) said, “How do you know (the difference between) falsehood and truth, O thinker of vain fancies, (you that are) filled with (idle) thoughts (about me)?”
  • گفت پیغمبر نشانی داده است ** قلب و نیکو را محک بنهاده است‏
  • He answered, “The Prophet has given an indication: he has laid down the touchstone (criterion) for (distinguishing) the base coin and the good.
  • گفته است الکذب ریب فی القلوب ** گفت الصدق طمانین طروب‏
  • He has said, ‘Falsehood is (the cause of) disquiet in (men's) hearts’; he has said, ‘Truth is (the cause of) a joyous tranquillity.’
  • دل نیارامد ز گفتار دروغ ** آب و روغن هیچ نفروزد فروغ‏ 2735
  • The (troubled) heart is not comforted by lying words: water and oil kindle no light.
  • در حدیث راست آرام دل است ** راستیها دانه‏ی دام دل است‏
  • (Only) in truthful speech is there comfort for the heart: truths are the bait that entraps the heart.
  • دل مگر رنجور باشد بد دهان ** که نداند چاشنی این و آن‏
  • Sick, surely, and ill-savoured is the heart that knows not (cannot distinguish) the taste of this and that.
  • چون شود از رنج و علت دل سلیم ** طعم کذب و راست را باشد علیم‏
  • When the heart becomes whole (is healed) of pain and disease, it will recognize the flavour of falsehood and truth.
  • حرص آدم چون سوی گندم فزود ** از دل آدم سلیمی را ربود
  • When Adam's greed for the wheat waxed great, it robbed Adam's heart of health.
  • پس دروغ و عشوه‏ات را گوش کرد ** غره گشت و زهر قاتل نوش کرد 2740
  • Then he gave ear to your lies and enticements: he was befooled and drank the killing poison.
  • کژدم از گندم ندانست آن نفس ** می‏پرد تمییز از مست هوس‏
  • At that moment he knew not scorpion (kazhdum) from wheat (gandum): discernment flies from one that is drunken with vain desire.
  • خلق مست آرزویند و هوا ** ز آن پذیرایند دستان ترا
  • The people are drunken with cupidity and desire: hence they are accepting your cheatery.
  • هر که خود را از هوا خود باز کرد ** چشم خود را آشنای راز کرد
  • Whoever has rid his nature of vain desire has (thereby) made his (spiritual) eye familiar with the secret.
  • شکایت قاضی از آفت قضا و جواب گفتن نایب او را
  • How a cadi complained of the calamity of (holding) the office of cadi, and how his deputy answered him.
  • قاضیی بنشاندند او می‏گریست ** گفت نایب قاضیا گریه ز چیست‏
  • They installed a cadi, (and meanwhile) he wept. The deputy said, ‘O cadi, what are you weeping for?
  • این نه وقت گریه و فریاد تست ** وقت شادی و مبارک باد تست‏ 2745
  • This is not the time for you to weep and lament: it is the time for you to rejoice and receive felicitations.’
  • گفت اه چون حکم راند بی‏دلی ** در میان آن دو عالم جاهلی‏
  • ‘Ah,’ said he, ‘how shall a man without insight pronounce judgement—an ignorant man (decide) between two who know?
  • آن دو خصم از واقعه‏ی خود واقفند ** قاضی مسکین چه داند ز آن دو بند
  • Those two adversaries are acquainted with their own case: what should the poor cadi know of those two tangles?
  • 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?”
  • آن یکی گفتش که پیغمبر نماز ** با جماعت کرد و فارغ شد ز راز
  • That person said to him, “The Prophet has prayed with the congregation and finished (his) communion.
  • تو کجا در می‏روی ای مرد خام ** چون که پیغمبر بداده ست السلام‏
  • How art thou going in, O foolish man, when the Prophet has given the blessing?”
  • گفت آه و دود از آن اه شد برون ** آه او می‏داد از دل بوی خون‏ 2775
  • He cried, “Ah!” and smoke issued from that (burning) sigh: his sigh was giving forth the smell of blood from his heart.
  • آن یکی از جمع گفت این آه را ** تو به من ده و آن نماز من ترا
  • A certain man said, “Give (me) that sigh and may this (ritual) prayer of mine be (bestowed) on thee as a gift!”
  • گفت دادم آه و پذرفتم نماز ** او ستد آن آه را با صد نیاز
  • He answered, “I give the sigh and accept the prayers.” He (the other) took that sigh with a hundred yearnings (towards God).