چونک در عهد خدا کردی وفا ** از کرم عهدت نگه دارد خدا
When you have acted loyally in (keeping) your covenant with God, God will graciously keep His covenant with you.
از وفای حق تو بسته دیده‌ای ** اذکروا اذکرکم نشنیده‌ای
You have shut your eyes to keeping faith with God, you have not hearkened to (the words) remember Me, I will remember you.
گوش نه اوفوا به عهدی گوش‌دار ** تا که اوفی عهدکم آید ز یار
Give ear, listen to (the words) keep My covenant, in order that (the words) I will keep your covenant may come from the Friend.
عهد و قرض ما چه باشد ای حزین ** هم‌چو دانه‌ی خشک کشتن در زمین
What is our covenant and loan, O sorrowful one? (It is) like sowing a dry seed in the earth.
نه زمین را زان فروغ و لمتری ** نه خداوند زمین را توانگری 1185
From that (sowing) neither do glory and grandeur accrue to the earth, nor riches to the owner of the earth.
جز اشارت که ازین می‌بایدم ** که تو دادی اصل این را از عدم
(’Tis nothing) except an indication, as though to say, ‘I need this kind (of produce), the origin whereof Thou didst create from non-existence.
خوردم و دانه بیاوردم نشان ** که ازین نعمت به سوی ما کشان
I ate, and (now) I bring the seed as a token, begging Thee to send to us such bounty (as before).’
پس دعای خشک هل ای نیک‌بخت ** که فشاند دانه می‌خواهد درخت
Abandon, then, the dry (verbal) prayer, O fortunate one; for the tree demands (presupposes) the scattering of seed.
گر نداری دانه ایزد زان دعا ** بخشدت نخلی که نعم ما سعی
(But) if you have no seed, on account of that prayer God will bestow on you a palm-tree, saying, ‘How well did he labour!’
هم‌چو مریم درد بودش دانه نی ** سبز کرد آن نخل را صاحب‌فنی 1190
Like Mary: she had (heartfelt) pain, but no seed: an artful One made green that (withered) palm-tree (for her sake).
زانک وافی بود آن خاتون راد ** بی‌مرادش داد یزدان صد مراد
Because that noble Lady was loyal (to God), God gave unto her a hundred desires without desire on her part.
آن جماعت را که وافی بوده‌اند ** بر همه اصنافشان افزوده‌اند
The company who have been loyal are given superiority over all (other) sorts (of men).
گشت دریاها مسخرشان و کوه ** چار عنصر نیز بنده‌ی آن گروه
Seas and mountains are made subject to them; the four elements also are the slaves of that class.
این خود اکرامیست از بهر نشان ** تا ببینند اهل انکار آن عیان
This (miraculous power) is only a favour (conferred on them) for a sign, to the end that the disbelievers may see it plainly.
آن کرامتهای پنهانشان که آن ** در نیاید در حواس و در بیان 1195
Those hidden graces of theirs, which come not into (the perception of) the senses or into description—
کار آن دارد خود آن باشد ابد ** دایما نه منقطع نه مسترد
Those are the (real) matter: those are enduring for ever, they are neither cut off nor reclaimed.
مناجات
Prayer.
ای دهنده‌ی قوت و تمکین و ثبات ** خلق را زین بی‌ثباتی ده نجات
O Giver of (spiritual) nutriment and steadfastness and stability, give Thy creatures deliverance from this instability.
اندر آن کاری که ثابت بودنیست ** قایمی ده نفس را که منثنیست
Grant unto the soul—for it is bent (crooked)—to stand upright (to persevere with rectitude) in the work wherein it ought to be stable.
صبرشان بخش و کفه‌ی میزان گران ** وا رهانشان از فن صورتگران
Bestow patience upon them and heavy balance-scales: deliver them from the guile of impostors;
وز حسودی بازشان خر ای کریم ** تا نباشند از حسد دیو رجیم 1200
And redeem them from envy, O Gracious One, lest from envy they be devils accursed.
در نعیم فانی مال و جسد ** چون همی‌سوزند عامه از حسد
How do the vulgar burn with envy for the fleeting happiness of riches and (pleasures of) the body!
پادشاهان بین که لشکر می‌کشند ** از حسد خویشان خود را می‌کشند
Behold the kings, how they lead armies (to battle) and slay their own kinsmen because of envy.
عاشقان لعبتان پر قذر ** کرده قصد خون و جان همدگر
The lovers of filthy dolls (darlings) have sought each other's blood and life.
ویس و رامین خسرو و شیرین بخوان ** که چه کردند از حسد آن ابلهان
Read Wís and Rámín and Khusraw and Shírín: (you will see) what those fools did because of envy.
که فنا شد عاشق و معشوق نیز ** هم نه چیزند و هواشان هم نه چیز 1205
(You will see) that the lover perished and the beloved too: they are naught and their passion also is naught.
پاک الهی که عدم بر هم زند ** مر عدم را بر عدم عاشق کند
Holy is the God who brings non-existence into collision with itself and makes non-existence to be in love with non-existence.
در دل نه‌دل حسدها سر کند ** نیست را هست این چنین مضطر کند
Envies arise in the heart that is no (real) heart: thus doth Being subject not being to compulsion.
این زنانی کز همه مشفق‌تراند ** از حسد دو ضره خود را می‌خورند
These women, who are kinder than all (other creatures)—(even amongst them) two fellow-wives devour each other from envy,
تا که مردانی که خود سنگین‌دلند ** از حسد تا در کدامین منزلند
So that (you may judge) in what degree of envy are the men who indeed are stony-hearted.
گر نکردی شرع افسونی لطیف ** بر دریدی هر کسی جسم حریف 1210
If the Law had not exercised a gracious spell (over them), every one would have torn the body of his rival to pieces.
شرع بهر دفع شر رایی زند ** دیو را در شیشه‌ی حجت کند
The Law makes a plan for repelling evil: it puts the demon into the bottle of (legal) proof—
از گواه و از یمین و از نکول ** تا به شیشه در رود دیو فضول
Witness and oath and shrinking (from the oath)—till (at last) the insolent demon goes into the bottle (prison).
مثل میزانی که خشنودی دو ضد ** جمع می‌آید یقین در هزل و جد
(The Law is) like the balance whereby the two adversaries are surely united in contentment, (whether) in jest or earnest.
شرع چون کیله و ترازو دان یقین ** که بدو خصمان رهند از جنگ و کین
Know for sure that the Law is like the measure and scales by means of which the litigants are saved from wrangling and enmity.
گر ترازو نبود آن خصم از جدال ** کی رهد از وهم حیف و احتیال 1215
If there be no pair of scales, how shall the litigant escape from disputing when he suspects fraud and deceit?
پس درین مردار زشت بی‌وفا ** این همه رشکست و خصمست و جفا
(If), then, there is all this jealousy and litigation and injustice in respect of this foul faithless carcase,
پس در اقبال و دولت چون بود ** چون شود جنی و انسی در حسد
How, then, must it be when genies and men become envious in respect of that fortune and felicity (hereafter)?
آن شیاطین خود حسود کهنه‌اند ** یک زمان از ره‌زنی خالی نه‌اند
Truly those devils are envious of old: never for a moment do they cease from waylaying;
وآن بنی آدم که عصیان کشته‌اند ** از حسودی نیز شیطان گشته‌اند
And the sons of Adam who have sown (the seed of) disobedience—they too have become devils from enviousness.
از نبی برخوان که شیطانان انس ** گشته‌اند از مسخ حق با دیو جنس 1220
Read in the Qur’án how by Divine transformation the devils of mankind have become homogeneous with the Devil.
دیو چون عاجز شود در افتتان ** استعانت جوید او زین انسیان
When the Devil fails to tempt (any one), he seeks aid from these human (devils).
که شما یارید با ما یاریی ** جانب مایید جانب داریی
Saying, ‘Ye are my friends: (perform) an act of friendship towards me; ye are on my side: (perform) an act of partiality.’
گر کسی را ره زنند اندر جهان ** هر دو گون شیطان بر آید شادمان
If they waylay any one in the world, both kinds of devils come off rejoicing;
ور کسی جان برد و شد در دین بلند ** نوحه می‌دارند آن دو رشک‌مند
And if any one has saved his soul and become eminent in religion, those two jealous (parties) keep up lamentation.
هر دو می‌خایند دندان حسد ** بر کسی که داد ادیب او را خرد 1225
Both gnash their teeth in envy at any one upon whom the (spiritual) Teacher has bestowed wisdom.”
پرسیدن آن پادشاه از آن مدعی نبوت کی آنک رسول راستین باشد و ثابت شود با او چه باشد کی کسی را بخشد یا به صحبت و خدمت او چه بخشش یابند غیر نصیحت به زبان کی می‌گوید
How the king asked the man who claimed to be a prophet, saying, “The person who is a true Messenger (of God) and becomes established (as such)—what has he to give to any one, or what gifts will people obtain by consorting with him and serving him, except the counsel which he utters with his tongue?”
شاه پرسیدش که باری وحی چیست ** یا چه حاصل دارد آن کس کو نبیست
The king questioned him, saying, “After all, what is inspiration, or what has he got who is a prophet?”
گفت خود آن چیست کش حاصل نشد ** یا چه دولت ماند کو واصل نشد
He replied, “What is there indeed that he has not got, or what fortune is left whereunto he has not attained?
گیرم این وحی نبی گنجور نیست ** هم کم از وحی دل زنبور نیست
I will suppose (for argument's sake) that this prophetic inspiration is not a treasurer (of Divine Revelations); still, it is not inferior to the inspiration in the heart of the bee.
چونک او حی الرب الی النحل آمدست ** خانه‌ی وحیش پر از حلوا شدست
Since (the words) God hath inspired the bee have come (in the Qur’án), the dwelling-place of its (the bee's) inspiration has been filled with sweets.
او به نور وحی حق عزوجل ** کرد عالم را پر از شمع و عسل 1230
Through the light of the inspiration of God the Almighty and Glorious, it filled the world with wax and honey.