O thou who hast put firm confidence in the breath (vain words) and flattery of a scoundrel,
قبه‌ای بر ساختستی از حباب ** آخر آن خیمه‌ست بس واهی‌طناب
Thou hast raised up a tent of bubbles: in the end (thou wilt find that) that tent has exceedingly weak ropes.
زرق چون برقست و اندر نور آن ** راه نتوانند دیدن ره‌روان
Hypocrisy is like lightning, and in its gleam the travellers cannot see the way.
این جهان و اهل او بی‌حاصل‌اند ** هر دو اندر بی‌وفایی یکدل‌اند
This world and its people are good-for-nothing: both are unanimous in respect of (their) faithlessness.
زاده‌ی دنیا چو دنیا بی‌وفاست ** گرچه رو آرد به تو آن رو قفاست1650
The son of the world (the worldling) is faithless like the world: though he turn the face towards thee, that face is (really) the nape (back).
اهل آن عالم چو آن عالم ز بر ** تا ابد در عهد و پیمان مستمر
The people of that (other) world, like that world, on account of (their) probity continue for ever in (observance of their) covenant and promise.
خود دو پیغمبر به هم کی ضد شدند ** معجزات از همدگر کی بستدند
When, in sooth, did two prophets oppose each other? When did they wrest (their) evidential miracles (spiritual powers and privileges) from one another?
کی شود پژمرده میوه‌ی آن جهان ** شادی عقلی نگردد اندهان
How should the fruit of that world become stale? Intellectual joy does not turn into sorrows.
نفس بی‌عهدست زان رو کشتنیست ** او دنی و قبله‌گاه او دنیست
The fleshly soul is unplighted (bound by no covenant); for that reason it ought to be killed: it is base, and base is the spot to which its desires are directed.
نفسها را لایقست این انجمن ** مرده را درخور بود گور و کفن1655
This assembly (the world) is well-adapted for fleshly souls: the grave and shroud are suitable to the dead.
نفس اگر چه زیرکست و خرده‌دان ** قبله‌اش دنیاست او را مرده دان
Although the fleshly soul is sagacious and acute, its qibla (objective) is this world, (therefore) regard it as dead.
آب وحی حق بدین مرده رسید ** شد ز خاک مرده‌ای زنده پدید
(But when) the water of God's inspiration has reached this dead (soul), the living (soul) comes into view (rises) from the tomb of a corpse.
تا نیاید وحش تو غره مباش ** تو بدان گلگونه‌ی طال بقاش
Until inspiration comes, do not thou (meanwhile) be duped by that rouge (vanity) of “May his life be long!”
بانگ و صیتی جو که آن خامل نشد ** تاب خورشیدی که آن آفل نشد
Seek the applause and renown that does not die away, the splendour of the sun that does not sink.
آن هنرهای دقیق و قال و قیل ** قوم فرعون‌اند اجل چون آب نیل1660
Those abstruse sciences and disputations are (like) the people of Pharaoh: Death is like the water of the Nile.
رونق و طاق و طرنب و سحرشان ** گرچه خلقان را کشد گردن کشان
Although their brilliance and pomp and show and enchantment drag the people along by the scruff of the neck,
سحرهای ساحران دان جمله را ** مرگ چوبی دان که آن گشت اژدها
Know that all (that) is (like) the enchantments of the magicians; know that Death is (like) the rod (of Moses) which became a dragon.
جادویها را همه یک لقمه کرد ** یک جهان پر شب بد آن را صبح خورد
It made one mouthful of all (their) sorceries. There was a world filled with night: the dawn devoured it.
نور از آن خوردن نشد افزون و بیش ** بل همان سانست کو بودست پیش
The light is not made greater and more by that (act of) devouring; nay, it is just the same as it has (always) been before.
در اثر افزون شد و در ذات نی ** ذات را افزونی و آفات نی1665
It is increased in respect of the effect (which it has produced), but not in respect of its essence: the essence hath (suffers) no increase or diminution.
حق ز ایجاد جهان افزون نشد ** آنچ اول آن نبود اکنون نشد
God was not increased by (His) bringing the world into existence: that which He was not formerly He has not become now;
لیک افزون گشت اثر ز ایجاد خلق ** در میان این دو افزونیست فرق
But the effect (phenomenal being) was increased by (His) bringing created things into existence: there is (a great) difference between these two increases.
هست افزونی اثر اظهار او ** تا پدید آید صفات و کار او
The increase of the effect is His manifestation, in order that His attributes and action may be made visible.
هست افزونی هر ذاتی دلیل ** کو بود حادث به علتها علیل
The increase of any (so-called) essence is a proof that it (the essence) is originated and subject to causes.
تفسیر اوجس فی نفسه خیفة موسی قلنا لا تخف انک انت الا علی
Commentary on "Moses conceived a fear in his heart: We said, ‘Fear not, verily thou wilt be the superior.’"
گفت موسی سحر هم حیران‌کنیست ** چون کنم کین خلق را تمییز نیست1670
Moses said, “Magic too is a bewildering thing: how shall I act?—for this people have no discernment.”