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3
3992-4041

  • می‌گریزد از گوا و مقصدش ** کان گوا سوی قضا می‌خواندش
  • Is fleeing from the witness and his purpose; for that witness is calling him to judgement.
  • دیگر باره ملامت کردن اهل مسجد مهمان را از شب خفتن در آن مسجد
  • How the people of the mosque blamed the guest once more for (his intention of) sleeping in the mosque by night.
  • قوم گفتندش مکن جلدی برو ** تا نگردد جامه و جانت گرو
  • The people said to him, “Do not act with foolhardiness, depart, lest thy (bodily) vesture and thy soul become in pawn (to Death).”
  • آن ز دور آسان نماید به نگر ** که به آخر سخت باشد ره‌گذر
  • Froth afar it seems easy, (but) look well! for in the end the passage is grievous.
  • خویشتن آویخت بس مرد و سکست ** وقت پیچاپیچ دست‌آویز جست 3995
  • Many a man hanged himself and broke (his neck) and at the moment of agony sought something for his hand to cling to.
  • پیشتر از واقعه آسان بود ** در دل مردم خیال نیک و بد
  • Before the battle, the fancy of good or evil is slight (makes no deep impression) in a man’s heart;
  • چون در آید اندرون کارزار ** آن زمان گردد بر آنکس کار زار
  • (But) when he enters into the fray, then to that person the matter becomes woeful.
  • چون نه شیری هین منه تو پای پیش ** کان اجل گرگست و جان تست میش
  • Since you are not a lion, beware, do not step forward, for that Doom is a wolf, and your soul is the sheep;
  • ور ز ابدالی و میشت شیر شد ** آمن آ که مرگ تو سرزیر شد
  • But if you are one of the Abdál (saints) and your sheep has become a lion, come on securely, for your death has been over-thrown.
  • کیست ابدال آنک او مبدل شود ** خمرش از تبدیل یزدان خل شود 4000
  • Who is the Abdál? He that becomes transmuted, he whose wine is turned into vinegar by Divine transmutation.
  • لیک مستی شیرگیری وز گمان ** شیر پنداری تو خود را هین مران
  • But you are drunken, pot-valiant, and from (mere) opinion think yourself to be a lion: Beware, do not advance!
  • گفت حق ز اهل نفاق ناسدید ** باسهم ما بینهم باس شدید
  • God bath said of the unrighteous Hypocrites, “Their valour amongst themselves is a great valour.
  • در میان همدگر مردانه‌اند ** در غزا چون عورتان خانه‌اند
  • Amongst one another they are manly, (but) in a warlike expedition they are as the women of the house.”
  • گفت پیغامبر سپهدار غیوب ** لا شجاعة یا فتی قبل الحروب
  • The Prophet; the commander-in-chief of the things unseen, said, “There is no bravery, O youth, before the battles.”
  • وقت لاف غزو مستان کف کنند ** وقت جوش جنگ چون کف بی‌فنند 4005
  • The drunken make a froth when there is talk of war, (but) when war is raging they are as unskilled (useless) as froth.
  • وقت ذکر غزو شمشیرش دراز ** وقت کر و فر تیغش چون پیاز
  • At the time when war is spoken Of, his (such a one’s) scimitar is long (drawn and extended); at the time of combat his sword is (sheathed) like an onion.
  • وقت اندیشه دل او زخم‌جو ** پس به یک سوزن تهی شد خیک او
  • At the time of premeditation his heart is eager for wounds; then (in action) his bag is emptied (of air) by a single needle.
  • من عجب دارم ز جویای صفا ** کو رمد در وقت صیقل از جفا
  • I marvel at the seeker of purity who at the time of polishing shrinks from being handled roughly.
  • عشق چون دعوی جفا دیدن گواه ** چون گواهت نیست شد دعوی تباه
  • Love is like the lawsuit; to suffer harsh treatment is (like) the evidence: when you have no evidence, the lawsuit is lost.
  • چون گواهت خواهد این قاضی مرنج ** بوسه ده بر مار تا یابی تو گنج 4010
  • Do not be aggrieved when this Judge demands your evidence: kiss the snake in order that you may gain the treasure.
  • آن جفا با تو نباشد ای پسر ** بلک با وصف بدی اندر تو در
  • That harshness is not towards you, O son; nay, towards the evil qualities within you.
  • بر نمد چوبی که آن را مرد زد ** بر نمد آن را نزد بر گرد زد
  • The blows of the stick with which a man beats a rug he inflicts, not on the rug, but on the dust (in the rug).
  • گر بزد مر اسپ را آن کینه کش ** آن نزد بر اسپ زد بر سکسکش
  • If that vindictive fellow lashes the horse, he directs the blows, not at the horse, but at its stumbling,
  • تا ز سکسک وا رهد خوش‌پی شود ** شیره را زندان کنی تا می‌شود
  • In order that it may be delivered from (the vice of) stumbling and may move well: you imprison must (in the vat) in order that it may become wine.
  • گفت چندان آن یتیمک را زدی ** چون نترسیدی ز قهر ایزدی 4015
  • He (some one) said, “Thou hast struck that little orphan so many blows: how wert not thou afraid of the Divine wrath?”
  • گفت او را کی زدم ای جان و دوست ** من بر آن دیوی زدم کو اندروست
  • He (the striker) said, “O (dear) soul and friend, when did I strike him? I struck at the devil that is in him,”
  • مادر ار گوید ترا مرگ تو باد ** مرگ آن خو خواهد و مرگ فساد
  • If your mother say to you, “Mayst thou die!” she wishes the death of that (evil) nature (of yours) and the death of iniquity.
  • آن گروهی کز ادب بگریختند ** آب مردی و آب مردان ریختند
  • The folk who fled from correction dishonoured’ their (own) manhood and (true) men.
  • عاذلانشان از وغا وا راندند ** تا چنین حیز و مخنث ماندند
  • The railers drove them back from the war, so that they remained so infamous and effeminate.
  • لاف و غره‌ی ژاژخا را کم شنو ** با چنینها در صف هیجا مرو 4020
  • Do not thou hearken to the boasting and roaring of the driveller: do not go into the battle-line with such fellows.
  • زانک زاد و کم خبالا گفت حق ** کز رفاق سست برگردان ورق
  • Since they would have added to you (naught but) corruption, God said, “Turn the leaf (avert yourself) from pusillanimous comrades,
  • که گر ایشان با شما همره شوند ** غازیان بی‌مغز همچون که شوند
  • For if they go along with you, the warriors will become pith- less, like straw.
  • خویشتن را با شما هم‌صف کنند ** پس گریزند و دل صف بشکنند
  • They put themselves in line with you (on the field of battle); then they flee and break the heart of the line.
  • پس سپاهی اندکی بی این نفر ** به که با اهل نفاق آید حشر
  • Therefore, better a little army without these persons than (that) it should be mustered (reinforced) with the Hypocrites.”
  • هست بادام کم خوش بیخته ** به ز بسیاری به تلخ آمیخته 4025
  • A few well-sifted almonds are better than a great many (sweet ones) mixed with bitter..
  • تلخ و شیرین در ژغاژغ یک شی‌اند ** نقص از آن افتاد که همدل نیند
  • The bitter and the sweet are one thing (alike) in respect of rattling (against each other, when poured out); the defect arises from their not being the same at heart.
  • گبر ترسان دل بود کو از گمان ** می‌زید در شک ز حال آن جهان
  • The infidel is of timorous heart, for, (judging) from opinion, he lives in doubt as to the state of that (the other) world.
  • می‌رود در ره نداند منزلی ** گام ترسان می‌نهد اعمی دلی
  • He is going along the road, (but) he does not know any stage: one blind in heart steps timidly.
  • چون نداند ره مسافر چون رود ** با ترددها و دل پرخون رود
  • When the traveller does not know the way, how does he go? He goes with (many) hesitations, while his heart is full of blood (anguish).
  • هرکه گویدهای این‌سو راه نیست ** او کند از بیم آنجا وقف و ایست 4030
  • If anyone says (to him), “Hey! this is not the way he will o halt there and stand still in affright.
  • ور بداند ره دل با هوش او ** کی رود هر های و هو در گوش او
  • But if his (the traveller’s) wise heart knows the way, how should every hey and ho go into his ear?
  • پس مشو همراه این اشتردلان ** زانک وقت ضیق و بیمند آفلان
  • Therefore do not journey with these camel-hearted (craven) ones, for in the hour of distress and danger they are the ones who sink;
  • پس گریزند و ترا تنها هلند ** گرچه اندر لاف سحر بابلند
  • Then they flee and leave thee alone, though in boasting they are (powerful as) the magic of Babylon.
  • تو ز رعنایان مجو هین کارزار ** تو ز طاوسان مجو صید و شکار
  • Beware! Do not thou request sybarites to fight; do not request peacocks to engage in the hunt and the chase.
  • طبع طاوسست و وسواست کند ** دم زند تا از مقامت بر کند 4035
  • The carnal nature is a peacock: it tempts thee and talks idly, that it may remove thee from thy (spiritual) post.
  • گفتن شیطان قریش را کی به جنگ احمد آیید کی من یاریها کنم وقبیله‌ی خود را بیاری خوانم و وقت ملاقات صفین گریختن
  • How Satan said to the Quraysh, “Go to war with Ahmad (Mohammed), for I will aid you and call my tribe to help”; and how, when the two battle-lines confronted each other, he fled.
  • همچو شیطان در سپه شد صد یکم ** خواند افسون که اننی جار لکم
  • As (for example) Satan became the hundred-and-first in the army (of the Quraysh) and spake beguiling words, saying, “Verily, I am a protector for you.”
  • چون قریش از گفت او حاضر شدند ** هر دو لشکر در ملاقان آمدند
  • When the Quraysh had assembled at his bidding, and the two armies confronted each other,
  • دید شیطان از ملایک اسپهی ** سوی صف ممنان اندر رهی
  • Satan espied a host of angels on a road beside the ranks of the Faithful.
  • آن جنودا لم تروها صف زده ** گشت جان او ز بیم آتشکده
  • (He espied) those troops that ye saw not, drawn up in ranks; and from terror his soul became (like) a fire-temple.
  • پای خود وا پس کشیده می‌گرفت ** که همی‌بینم سپاهی من شگفت 4040
  • Turning on his heel, he began to retreat, saying, “I behold a marvellous host”—
  • ای اخاف الله ما لی منه عون ** اذهبوا انی اری ما لاترون
  • That is, “I fear God: I have no help from Him. Get ye gone! Verily, I see what ye see not.”