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6
1340-1364

  • O you who fancy that (indulgence of) desire is your (right) medicine and inflict slaps on the weak, 1340
  • ای هوا را طب خود پنداشته  ** بر ضعیفان صفع را بگماشته 
  • He who told you that this is the cure (for your disease) mocked at you: ’tis he that guided Adam to the wheat,
  • بر تو خندید آنک گفتت این دواست  ** اوست که آدم را به گندم رهنماست 
  • Saying, “O ye twain who implore help, eat this grain as a remedy that ye may abide (in Paradise) for ever.”
  • که خورید این دانه او دو مستعین  ** بهر دارو تا تکونا خالدین 
  • He caused him (Adam) to stumble and gave him a slap on the nape: that slap recoiled and became a (penal) retribution for him (the Devil).
  • اوش لغزانید و او را زد قفا  ** آن قفا وا گشت و گشت این را جزا 
  • He caused him (Adam) to stumble terribly in backsliding, but God was his (Adam's) support and helper.
  • اوش لغزانید سخت اندر زلق  ** لیک پشت و دستگیرش بود حق 
  • Adam was (like) a mountain: (even) if he was filled with serpents (of sin), he is a mine of the antidote (to snake-poison) and was unhurt. 1345
  • کوه بود آدم اگر پر مار شد  ** کان تریاقست و بی‌اضرار شد 
  • You, who do not possess an atom of the antidote, why are you deluded by your (hope of) deliverance?
  • تو که تریاقی نداری ذره‌ای  ** از خلاص خود چرایی غره‌ای 
  • Where, in your case, is trust in God like (the trust of) Khalíl (Abraham), and whence will you get the (Divine) grace like (that bestowed upon) Kalím (Moses),
  • آن توکل کو خلیلانه ترا  ** وآن کرامت چون کلیمت از کجا 
  • So that your knife should not cut (the throat of) Ismá‘íl (Ishmael) and that you should make the depths of the Nile a (dry) highway?
  • تا نبرد تیغت اسمعیل را  ** تا کنی شه‌راه قعر نیل را 
  • If a blessed one fell from the minaret (and) was saved by the wind filling his raiment,
  • گر سعیدی از مناره اوفتید  ** بادش اندر جامه افتاد و رهید 
  • Why have you, O good man, committed yourself to the wind when you are not sure of that (same) fortune? 1350
  • چون یقینت نیست آن بخت ای حسن  ** تو چرا بر باد دادی خویشتن 
  • From this minaret hundreds of thousands (of peoples) like ‘Ád fell down and gave to the wind (lost) their lives and souls.
  • زین مناره صد هزاران هم‌چو عاد  ** در فتادند و سر و سر باد داد 
  • Behold those who have fallen headlong from this minaret, hundreds of thousands on thousands!
  • سرنگون افتادگان را زین منار  ** می‌نگر تو صد هزار اندر هزار 
  • (If) you have no sure skill in rope-dancing, give thanks for your feet and walk on the ground.
  • تو رسن‌بازی نمیدانی یقین  ** شکر پاها گوی و می‌رو بر زمین 
  • Don't make wings of paper and fly from the (top of a) mountain, for many a head has gone (to destruction) in this craze.
  • پر مساز از کاغذ و از که مپر  ** که در آن سودا بسی رفتست سر 
  • Although the Súfí was afire with anger, yet he cast his eye on the consequence. 1355
  • گرچه آن صوفی پر آتش شد ز خشم  ** لیک او بر عاقبت انداخت چشم 
  • The highest success belongs permanently to him who does not take the bait and sees (the danger of) imprisonment in the trap.
  • اول صف بر کسی ماندم به کام  ** کو نگیرد دانه بیند بند دام 
  • How excellent are two noble end-discerning eyes that preserve the body from corruption!
  • حبذا دو چشم پایان بین راد  ** که نگه دارند تن را از فساد 
  • That (foresight) was (derived) from the vision of the end that was seen by Ahmad (Mohammed), who even here (in the present life) saw Hell, hair by hair,
  • آن ز پایان‌دید احمد بود کو  ** دید دوزخ را همین‌جا مو به مو 
  • And saw the Throne (of God) and the Footstool and the Gardens (of Paradise), so that he rent the veil of (our) forgetfulnesses.
  • دید عرش و کرسی و جنات را  ** تا درید او پرده‌ی غفلات را 
  • If you desire to be safe from harm, close your eye to the beginning and contemplate the end, 1360
  • گر همی‌خواهی سلامت از ضرر  ** چشم ز اول بند و پایان را نگر 
  • That you may regard all (apparent) nonentities as (really) existent and look upon (all) entities, (so far as they are) perceived by the senses, as of low degree.
  • تا عدمها ار ببینی جمله هست  ** هستها را بنگری محسوس پست 
  • At least consider this, that every one who possesses reason is daily and nightly in quest of the (relatively) non-existent.
  • این ببین باری که هر کش عقل هست  ** روز و شب در جست و جوی نیستست 
  • In begging, he seeks a munificence that is not in being; in the shops he seeks a profit that is not in being.
  • در گدایی طالب جودی که نیست  ** بر دکانها طالب سودی که نیست 
  • In the cornfields he seeks an income (crop) that is not in being; in the plantations he seeks a date-palm that is not in being.
  • در مزارع طالب دخلی که نیست  ** در مغارس طالب نخلی که نیست