The statement of a certain individual

The statement of a certain individual

The statement of a certain individual that God most High would not punish him for sin, and Shu‘ayb’s answer to him. دعوی‏ کردن آن شخص که خدای تعالی مرا نمی‏گیرد به گناه و جواب گفتن شعیب علیه السلام مر او را

آن یکی می‏گفت در عهد شعیب
که خدا از من بسی دیده ست عیب‏
In the time of Shu‘ayb a certain man was saying, “God hath seen many a fault from me.
چند دید از من گناه و جرمها
و ز کرم یزدان نمی‏گیرد مرا
How many sins and trespasses hath He seen me commit! And (still), God in His kindness does not punish me.”
حق تعالی گفت در گوش شعیب
در جواب او فصیح از راه غیب‏
In answer to him God most High by the mysterious way spoke clearly into the ear of Shu‘ayb,
که بگفتی چند کردم من گناه
و ز کرم نگرفت در جرمم اله‏
Saying, “(Tell him), Thou hast said, ‘How many sins have I committed! And (still) God in His kindness hath not punished me for my trespasses.’
عکس می‏گویی و مقلوب ای سفیه
ای رها کرده ره و بگرفته تیه‏
Thou art saying the opposite and reverse (of the truth), O fool, O thou that hast abandoned the road and taken to the wilderness!
چند چندت گیرم و تو بی‏خبر
در سلاسل مانده‏ای پا تا به سر
How oft, how oft do I chastise thee, and thou unaware! Thou art lying (bound) in chains from head to foot.
زنگ تو بر تویت ای دیگ سیاه
کرد سیمای درونت را تباه‏
Thy rust, coat on coat, O black pot, hath marred the visage of thy heart.
بر دلت زنگار بر زنگارها
جمع شد تا کور شد ز اسرارها
Layers of rust have collected upon thy heart, so that it hath become blind to (the spiritual) mysteries.”
گر زند آن دود بر دیگ نوی
آن اثر بنماید ار باشد جوی‏
If that smoke should beat upon a new pot, the traces of it would show, though it were (only as much as) a barley-corn,
ز انکه هر چیزی به ضد پیدا شود
بر سپیدی آن سیه رسوا شود
Because everything is made manifest by (its) contrary: upon a white object the black becomes conspicuous;
چون سیه شد دیگ پس تاثیر دود
بعد از این بروی که بیند زود زود
(But) when the pot has been blackened, then after this who will at once perceive the effect of the smoke upon it?
مرد آهنگر که او زنگی بود
دود را با روش هم رنگی بود
The ironsmith who is an Ethiopian the smoke is of the same colour as his face;
مرد رومی کاو کند آهنگری
رویش ابلق گردد از دود آوری‏
The Greek who does the work of an ironsmith his face, from gathering smoke, becomes piebald (spotted with black).
پس بداند زود تاثیر گناه
تا بنالد زود گوید ای اله‏
Therefore he will quickly recognise the effect of sin, so that he will soon lament (and) say, “O God!”
چون کند اصرار و بد پیشه کند
خاک اندر چشم اندیشه کند
(But) when he persists (in sin) and makes a practice of evil, and puts dust in the eye of meditation,
توبه نندیشد دگر شیرین شود
بر دلش آن جرم تا بی‏دین شود
He thinks of penitence no more: that sin becomes so sweet to his heart that (in the end) he comes to be without the Faith (he turns infidel).
آن پشیمانی و یا رب رفت از او
شست بر آیینه زنگ پنج تو
That repenting and (crying) “O Lord!” are gone from him: fivefold rust has settled on the mirror (of his heart).
آهنش را زنگها خوردن گرفت
گوهرش را زنگ کم کردن گرفت‏
The coats of rust have began to eat his iron (mirror): the rust has begun to lessen its sheen. 
چون نویسی کاغذ اسپید بر
آن نبشته خوانده آید در نظر
When you write upon white paper, that writing may be read at sight.
چون نویسی بر سر بنوشته خط
فهم ناید خواندنش گردد غلط
When you write script over that which has been (already) written, it is not understood: the reading of it will be erroneous;
کان سیاهی بر سیاهی اوفتاد
هر دو خط شد کور و معنیی نداد
For that (second) blackness has fallen (been made) upon blackness; (hence) both scripts have become obscure and have given no meaning.
ور سوم باره نویسی بر سرش
پس سیه کردی چو جان کافرش‏
And if you write a third time on the top of it, then you make it black as a soul full of wickedness.
پس چه چاره جز پناه چاره‏گر
ناامیدی مس و اکسیرش نظر
What help is there, then, but (to take) refuge with (God) the Helper? Despair is copper, and the elixir for it is (God’s) regard.
ناامیدیها به پیش او نهید
تا ز درد بی‏دوا بیرون جهید
Lay your despairs before Him, that ye may escape from irremediable pain.
چون شعیب این نکته‏ها با او بگفت
ز آن دم جان در دل او گل شکفت‏
When Shu‘ayb had told him these deep sayings, at that breath of the spirit roses blossomed in his heart. 
جان او بشنید وحی آسمان
گفت اگر بگرفت ما را کو نشان‏
His soul hearkened to the inspiration from Heaven; he said, (however), “If He hath punished me, where is the sign?”
گفت یا رب دفع من می‏گوید او
آن گرفتن را نشان می‏جوید او
He (Shu‘ayb) cried, “O Lord, he rebuts me, he seeks the sign of that punishment.”
گفت ستارم نگویم رازهاش
جز یکی رمز از برای ابتلاش‏
He (God) said, “I am the Coverer (of sins): I will not tell his secrets, (I will give) but one indication for the sake of trying him.
یک نشان آن که می‏گیرم و را
آن که طاعت دارد از صوم و دعا
One sign of My punishing him is this, that he has (to his credit) pious acts of fasting and orison
و ز نماز و از زکات و غیر آن
لیک یک ذره ندارد ذوق جان‏
And ritual prayer and almsgiving et cetera, but he has not one atom of spiritual savour.
می‏کند طاعات و افعال سنی
لیک یک ذره ندارد چاشنی‏
He performs high acts and deeds of devotion, but he has not one atom of (spiritual) relish.
طاعتش نغز است و معنی نغز نی
جوزها بسیار و در وی مغز نی‏
His devotions are good (in form), but the spirit is not good: the walnuts are many, but there is no kernel therein.” 
ذوق باید تا دهد طاعات بر
مغز باید تا دهد دانه شجر
Spiritual savour is required, in order that devotions may yield fruit: a kernel is required, in order that the berry may produce a tree.
دانه‏ی بی‏مغز کی گردد نهال
صورت بی‏جان نباشد جز خیال‏
How shall a berry without kernel become a sapling? The soulless form is naught but phantasy.


 

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