آن یکی نایی خوش نی می‌زدست ** ناگهان از مقعدش بادی بجست
A sweet flute-player was playing the flute subito e podice ejus erupit ventus. [A sweet flute-player was playing the flute: suddenly, some wind escaped from his ass.]
نای را بر کون نهاد او که ز من ** گر تو بهتر می‌زنی بستان بزن770
Fistulam in podice posuit, saying, “If you play better than I, take it (the flute) and play!” [He placed the flute on his anus, saying, “If you play better than I, take it (the flute) and play!”]
ای مسلمان خود ادب اندر طلب ** نیست الا حمل از هر بی‌ادب
O Musalmán, (whilst you are still engaged) in the quest, good manners are indeed nothing but forbearance with every one that is unmannerly.
هر که را بینی شکایت می‌کند ** که فلان کس راست طبع و خوی بد
When you see any one complaining of such and such a person's ill-nature and bad temper,
این شکایت‌گر بدان که بدخو است ** که مر آن بدخوی را او بدگو است
Know that the complainant is bad-tempered, forasmuch as he speaks ill of that bad-tempered person,
زانک خوش‌خو آن بود کو در خمول ** باشد از بدخو و بدطبعان حمول
Because he (alone) is good-tempered who is quietly forbearing towards the bad-tempered and ill-natured.
لیک در شیخ آن گله ز آمر خداست ** نه پی خشم و ممارات و هواست775
But in (the case of) the Shaykh, the complaint is (made) by the command of God; it is not (made) in consequence of anger and contentiousness and vain desire.
آن شکایت نیست هست اصلاح جان ** چون شکایت کردن پیغامبران
It is not a complaint, it is spiritual correction, like the complaints made by the prophets.
ناحمولی انبیا از امر دان ** ورنه حمالست بد را حلمشان
Know that the intolerance of the prophets is by command (of God); otherwise, their clemency is exceedingly tolerant of evil.
طبع را کشتند در حمل بدی ** ناحمولی گر بود هست ایزدی
They mortified their (carnal) nature in toleration of evil; if there be intolerance (on their part), it is Divine.
ای سلیمان در میان زاغ و باز ** حلم حق شو با همه مرغان بساز
O Solomon (of the age), amidst the crows and falcons be thou (a manifestation of) the clemency of God: sort with (adapt thyself to) all the birds.
ای دو صد بلقیس حلمت را زبون ** که اهد قومی انهم لا یعلمون780
Oh, two hundred (like) Bilqís are abased before thy clemency, for (thou sayest in the words of the Prophet), “(O God), guide my people, verily they know not.”
تهدید فرستادن سلیمان علیه‌السلام پیش بلقیس کی اصرار میندیش بر شرک و تاخیر مکن
How Solomon, on whom be peace, sent a threatening message to Bilqís, saying, "Do not think to persist in polytheism and do not make delay."
هین بیا بلقیس ورنه بد شود ** لشکرت خصمت شود مرتد شود
“Hark, Bilqís, come! Else, it will be bad (for thee): thy army will become thine enemy and will revolt.
پرده‌دار تو درت را بر کند ** جان تو با تو به جان خصمی کند
Thy chamberlain will destroy thy door: thy soul with (all) its soul will act as an enemy towards thee.”
جمله ذرات زمین و آسمان ** لشکر حق‌اند گاه امتحان
All the atoms of earth and heaven are God’s army, (as you will find out) on putting it to the test.
باد را دیدی که با عادان چه کرد ** آب را دیدی که در طوفان چه کرد
You have seen what the wind did to the people of ‘Ád, you have seen what the water did at the Deluge;
آنچ بر فرعون زد آن بحر کین ** وآنچ با قارون نمودست این زمین785
How that vengeful Sea dashed on Pharaoh, and how this Earth behaved to Qárún (Korah);
وآنچ آن بابیل با آن پیل کرد ** وآنچ پشه کله‌ی نمرود خورد
And what those bábíl (swifts) did to the Elephant, and how the gnat devoured the skull of Nimrod;
You are your own bird your own prey, and your own snare; you are your own seat of honour, your own floor, and your own root.
جوهر آن باشد که قایم با خودست ** آن عرض باشد که فرع او شدست
The substance is that which subsists in itself; the accident is that which has become a derivative of it (of the substance).
گر تو آدم‌زاده‌ای چون او نشین ** جمله ذریات را در خود ببین
If you are born of Adam, sit like him and behold all his progeny in yourself
چیست اندر خم که اندر نهر نیست ** چیست اندر خانه که اندر شهر نیست810
What is in the jar that is not (also) in the river? What is in the house that is not (also) in the city?
این جهان خمست و دل چون جوی آب ** این جهان حجره‌ست و دل شهر عجاب
This world is the jar, and the heart (spirit) is like the river; this world is the chamber, and the heart is the wonderful city.
پیدا کردن سلیمان علیه‌السلام کی مرا خالصا لامر الله جهدست در ایمان تو یک ذره غرضی نیست مرا نه در نفس تو و حسن تو و نه در ملک تو خود بینی چون چشم جان باز شود به نورالله
How Solomon, on whom be peace, explained (to Bilqís), saying, "My labour in (bringing about) thy (conversion to the) Faith is purely for God’s sake: I have not one atom of self-interest, either as regards thy person or thy beauty or thy kingdom. Thou thyself wilt see (this) when the eye of thy spirit is opened by the light of God."
هین بیا که من رسولم دعوتی ** چون اجل شهوت‌کشم نه شهوتی
“Hark, come, for I am a Messenger (Prophet) sent to call (the people to God): like Death, I am the slayer of lust, I am not given to lust.
ور بود شهوت امیر شهوتم ** نه اسیر شهوت روی بتم
And if there be lust (in me), I am the ruler of (my) lust: lam not captive to lust for the face of an idol.
بت‌شکن بودست اصل اصل ما ** چون خلیل حق و جمله انبیا
My deepest nature is a breaker of idols, like (Abraham) the Friend of God and all the prophets.
گر در آییم ای رهی در بتکده ** بت سجود آرد نه ما در معبده815
O slave, if I enter the idol-temple, the idol will prostrate itself, not I, in adoration.”
احمد و بوجهل در بتخانه رفت ** زین شدن تا آن شدن فرقیست زفت
(Both) Ahmad (Mohammed) and Bú Jahl went into the idol- temple; (but) there is a great difference between this going and that going.
این در آید سر نهند او را بتان ** آن در آید سر نهد چون امتان
This one (Mohammed) enters, the idols lay down their heads before him; that one (Bú Jahl) enters and lays down his head (before the idols), like the peoples (of old).
این جهان شهوتی بتخانه‌ایست ** انبیا و کافران را لانه‌ایست
This world, (which is) associated with lust, is an idol-temple: it is a nest (abode) for the prophets and the infidels (alike),