The seeking of a respite consists in remedies and cures, that you may patch (thereby) the tattered cloak, the body.
جستن مهلت دوا و چاره‌ها ** که زنی بر خرقه‌ی تن پاره‌ها
At last, one morning, he comes angrily, saying, “How long will the respite be? Now, prithee, be ashamed!”
عاقبت آید صباحی خشم‌وار ** چند باشد مهلت آخر شرم دار
O envious man, ask your pardon of the King ere such a day as that arrives.3990
عذر خود از شه بخواه ای پرحسد ** پیش از آنک آنچنان روزی رسد
And he who rides his horse into the darkness and altogether removes his heart from the Light
وانک در ظلمت براند بارگی ** برکند زان نور دل یکبارگی
Is fleeing from the witness and his purpose; for that witness is calling him to judgement.
می‌گریزد از گوا و مقصدش ** کان گوا سوی قضا می‌خواندش
How the people of the mosque blamed the guest once more for (his intention of) sleeping in the mosque by night.
دیگر باره ملامت کردن اهل مسجد مهمان را از شب خفتن در آن مسجد
The people said to him, “Do not act with foolhardiness, depart, lest thy (bodily) vesture and thy soul become in pawn (to Death).”
قوم گفتندش مکن جلدی برو ** تا نگردد جامه و جانت گرو
Froth afar it seems easy, (but) look well! for in the end the passage is grievous.
آن ز دور آسان نماید به نگر ** که به آخر سخت باشد ره‌گذر
Many a man hanged himself and broke (his neck) and at the moment of agony sought something for his hand to cling to.3995
خویشتن آویخت بس مرد و سکست ** وقت پیچاپیچ دست‌آویز جست
Before the battle, the fancy of good or evil is slight (makes no deep impression) in a man’s heart;
پیشتر از واقعه آسان بود ** در دل مردم خیال نیک و بد
(But) when he enters into the fray, then to that person the matter becomes woeful.
چون در آید اندرون کارزار ** آن زمان گردد بر آنکس کار زار
Since you are not a lion, beware, do not step forward, for that Doom is a wolf, and your soul is the sheep;
چون نه شیری هین منه تو پای پیش ** کان اجل گرگست و جان تست میش
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.
ور ز ابدالی و میشت شیر شد ** آمن آ که مرگ تو سرزیر شد
Who is the Abdál? He that becomes transmuted, he whose wine is turned into vinegar by Divine transmutation.4000
کیست ابدال آنک او مبدل شود ** خمرش از تبدیل یزدان خل شود
But you are drunken, pot-valiant, and from (mere) opinion think yourself to be a lion: Beware, do not advance!
لیک مستی شیرگیری وز گمان ** شیر پنداری تو خود را هین مران
God bath said of the unrighteous Hypocrites, “Their valour amongst themselves is a great valour.
گفت حق ز اهل نفاق ناسدید ** باسهم ما بینهم باس شدید
Amongst one another they are manly, (but) in a warlike expedition they are as the women of the house.”
در میان همدگر مردانه‌اند ** در غزا چون عورتان خانه‌اند
The Prophet; the commander-in-chief of the things unseen, said, “There is no bravery, O youth, before the battles.”
گفت پیغامبر سپهدار غیوب ** لا شجاعة یا فتی قبل الحروب
The drunken make a froth when there is talk of war, (but) when war is raging they are as unskilled (useless) as froth.4005
وقت لاف غزو مستان کف کنند ** وقت جوش جنگ چون کف بی‌فنند
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 ذکر غزو شمشیرش دراز ** وقت کر و فر تیغش چون پیاز
At the time of premeditation his heart is eager for wounds; then (in action) his bag is emptied (of air) by a single needle.
وقت اندیشه دل او زخم‌جو ** پس به یک سوزن تهی شد خیک او
I marvel at the seeker of purity who at the time of polishing shrinks from being handled roughly.
من عجب دارم ز جویای صفا ** کو رمد در وقت صیقل از جفا
Love is like the lawsuit; to suffer harsh treatment is (like) the evidence: when you have no evidence, the lawsuit is lost.
عشق چون دعوی جفا دیدن گواه ** چون گواهت نیست شد دعوی تباه
Do not be aggrieved when this Judge demands your evidence: kiss the snake in order that you may gain the treasure.4010
چون گواهت خواهد این قاضی مرنج ** بوسه ده بر مار تا یابی تو گنج
That harshness is not towards you, O son; nay, towards the evil qualities within you.
آن جفا با تو نباشد ای پسر ** بلک با وصف بدی اندر تو در
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).
بر نمد چوبی که آن را مرد زد ** بر نمد آن را نزد بر گرد زد
If that vindictive fellow lashes the horse, he directs the blows, not at the horse, but at its stumbling,
گر بزد مر اسپ را آن کینه کش ** آن نزد بر اسپ زد بر سکسکش
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.
تا ز سکسک وا رهد خوش‌پی شود ** شیره را زندان کنی تا می‌شود
He (some one) said, “Thou hast struck that little orphan so many blows: how wert not thou afraid of the Divine wrath?”4015
گفت چندان آن یتیمک را زدی ** چون نترسیدی ز قهر ایزدی
He (the striker) said, “O (dear) soul and friend, when did I strike him? I struck at the devil that is in him,”
گفت او را کی زدم ای جان و دوست ** من بر آن دیوی زدم کو اندروست
If your mother say to you, “Mayst thou die!” she wishes the death of that (evil) nature (of yours) and the death of iniquity.
مادر ار گوید ترا مرگ تو باد ** مرگ آن خو خواهد و مرگ فساد
The folk who fled from correction dishonoured’ their (own) manhood and (true) men.
آن گروهی کز ادب بگریختند ** آب مردی و آب مردان ریختند
The railers drove them back from the war, so that they remained so infamous and effeminate.
عاذلانشان از وغا وا راندند ** تا چنین حیز و مخنث ماندند
Do not thou hearken to the boasting and roaring of the driveller: do not go into the battle-line with such fellows.4020
لاف و غره‌ی ژاژخا را کم شنو ** با چنینها در صف هیجا مرو
Since they would have added to you (naught but) corruption, God said, “Turn the leaf (avert yourself) from pusillanimous comrades,
زانک زاد و کم خبالا گفت حق ** کز رفاق سست برگردان ورق
For if they go along with you, the warriors will become pith- less, like straw.
که گر ایشان با شما همره شوند ** غازیان بی‌مغز همچون که شوند
They put themselves in line with you (on the field of battle); then they flee and break the heart of the line.
خویشتن را با شما هم‌صف کنند ** پس گریزند و دل صف بشکنند
Therefore, better a little army without these persons than (that) it should be mustered (reinforced) with the Hypocrites.”
پس سپاهی اندکی بی این نفر ** به که با اهل نفاق آید حشر
A few well-sifted almonds are better than a great many (sweet ones) mixed with bitter..4025
هست بادام کم خوش بیخته ** به ز بسیاری به تلخ آمیخته
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.
تلخ و شیرین در ژغاژغ یک شی‌اند ** نقص از آن افتاد که همدل نیند
The infidel is of timorous heart, for, (judging) from opinion, he lives in doubt as to the state of that (the other) world.
گبر ترسان دل بود کو از گمان ** می‌زید در شک ز حال آن جهان
He is going along the road, (but) he does not know any stage: one blind in heart steps timidly.
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).
چون نداند ره مسافر چون رود ** با ترددها و دل پرخون رود
If anyone says (to him), “Hey! this is not the way he will o halt there and stand still in affright.4030
هرکه گویدهای این‌سو راه نیست ** او کند از بیم آنجا وقف و ایست
But if his (the traveller’s) wise heart knows the way, how should every hey and ho go into his ear?
ور بداند ره دل با هوش او ** کی رود هر های و هو در گوش او
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 مشو همراه این اشتردلان ** زانک وقت ضیق و بیمند آفلان
Then they flee and leave thee alone, though in boasting they are (powerful as) the magic of Babylon.
پس گریزند و ترا تنها هلند ** گرچه اندر لاف سحر بابلند
Beware! Do not thou request sybarites to fight; do not request peacocks to engage in the hunt and the chase.
تو ز رعنایان مجو هین کارزار ** تو ز طاوسان مجو صید و شکار
The carnal nature is a peacock: it tempts thee and talks idly, that it may remove thee from thy (spiritual) post.4035
طبع طاوسست و وسواست کند ** دم زند تا از مقامت بر کند
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.
گفتن شیطان قریش را کی به جنگ احمد آیید کی من یاریها کنم وقبیله‌ی خود را بیاری خوانم و وقت ملاقات صفین گریختن
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.”
همچو شیطان در سپه شد صد یکم ** خواند افسون که اننی جار لکم
When the Quraysh had assembled at his bidding, and the two armies confronted each other,
چون قریش از گفت او حاضر شدند ** هر دو لشکر در ملاقان آمدند