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4009-4058

  • 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.”
  • گفت حارث ای سراقه شکل هین ** دی چرا تو می‌نگفتی اینچنین
  • Hárith said, “Hey, O thou that hast the form of Suráqa, why wert not thou saying such-like words yesterday?”
  • گفت این دم من همی‌بینم حرب ** گفت می‌بینی جعاشیش عرب
  • He replied, “At this moment I see destruction (before me).” He (Hárith) said, “Thou seest the most puny of the Arabs.
  • می‌نبینی غیر این لیک ای تو ننگ ** آن زمان لاف بود این وقت جنگ
  • Thou art seeing naught but this; but, O thou disgrace, that was the time of talk, and this is the time of battle.
  • دی همی‌گفتی که پایندان شدم ** که بودتان فتح و نصرت دم‌بدم 4045
  • Yesterday thou wert saying, ‘I pledge myself that victory and Divine aid will always be yours.’
  • دی زعیم الجیش بودی ای لعین ** وین زمان نامرد و ناچیز و مهین
  • Yesterday thou wert the surety for the army, O accursed one, and now thou art cowardly, good-for-nothing, and vile,
  • تا بخوردیم آن دم تو و آمدیم ** تو بتون رفتی و ما هیزم شدیم
  • So that (after) we swallowed those (deceitful) words of thine and came (to battle), thou hast gone to the bath-stove and we have become the fuel.”
  • چونک حارث با سراقه گفت این ** از عتابش خشمگین شد آن لعین
  • When Hárith said this to Suráqa, that accursed one was enraged at his reproaches.
  • دست خود خشمین ز دست او کشید ** چون ز گفت اوش درد دل رسید
  • He angrily withdrew his hand from his (Hárith's) hand, since his heart was pained by his words.
  • سینه‌اش را کوفت شیطان و گریخت ** خون آن بیچارگان زین مکر ریخت 4050
  • Satan smote his (Hárith's) breast and fled: by means of this plot he shed the blood of those wretched men.
  • چونک ویران کرد چندین عالم او ** پس بگفت این بری منکم
  • After he had ruined so great a multitude, he then said, “Lo, I am quit of you.”
  • کوفت اندر سینه‌اش انداختش ** پس گریزان شد چو هیبت تاختش
  • He smote him on the breast and overthrew him; then he turned to flee, since terror urged him on.
  • نفس و شیطان هر دو یک تن بوده‌اند ** در دو صورت خویش را بنموده‌اند
  • The fleshly soul and the Devil both have (ever) been one person (essentially); (but) they have manifested themselves in two forms,
  • چون فرشته و عقل کایشان یک بدند ** بهر حکمتهاش دو صورت شدند
  • Like the angel and the intellect, which were (really) one, (but) became two forms for the sake of His (God's) wise purposes.
  • دشمنی داری چنین در سر خویش ** مانع عقلست و خصم جان و کیش 4055
  • You have such an enemy as this in your inward part: he is the preventer of the intellect, and the adversary of the spirit and of religion.
  • یکنفس حمله کند چون سوسمار ** پس بسوراخی گریزد در فرار
  • At one moment he dashes forward like the Libyan lizard; then (again) in flight he darts away into a hole.
  • در دل او سوراخها دارد کنون ** سر ز هر سوراخ می‌آرد برون
  • Just now he has (many) holes in the (human) heart, and from every hole he is putting out his head.
  • نام پنهان گشتن دیو از نفوس ** واندر آن سوراخ رفتن شد خنوس
  • The name that denotes the Devil's becoming hidden from (men's) souls and going into that hole is khunús (slinking back),