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.
این که کرمناست و بالا می‌رود ** وحیش از زنبور کمتر کی بود
This one who is (the object of) We have honored the sons of Adam (and) is ever going upward––how should his inspiration be inferior to (that of) the bee?"
نه تو اعطیناک کوثر خوانده‌ای ** پس چرا خشکی و تشنه مانده‌ای
Have not you read (the words) We have given thee Kawthar? Why, then, are you dry and why have you remained thirsty?
یا مگر فرعونی و کوثر چو نیل ** بر تو خون گشتست و ناخوش ای علیل
Or perchance you are (like) Pharaoh, and for you Kawthar, like the Nile, has turned to blood and (become) impure, O sick man.
توبه کن بیزار شو از هر عدو ** کو ندارد آب کوثر در کدو
Repent, renounce every enemy (of God) who hath not the water of Kawthar in his cup.
هر کرا دیدی ز کوثر سرخ‌رو ** او محمدخوست با او گیر خو 1235
Whomsoever you see flushed (with joy) by Kawthar, he hath the nature of Mohammed: consort with him,
تا احب لله آیی در حساب ** کز درخت احمدی با اوست سیب
That at the Reckoning you may become (one of those who) love for God's sake; for with him are apples from the tree of Ahmad (Mohammed).
هر کرا دیدی ز کوثر خشک لب ** دشمنش می‌دار هم‌چون مرگ و تب
Whomsoever you see with lips unmoistened by Kawthar, always deem him an enemy like death and fever,
گر چه بابای توست و مام تو ** کو حقیقت هست خون‌آشام تو
Though ’tis your father or your mother; for in truth he is a drinker of your blood.
از خلیل حق بیاموز این سیر ** که شد او بیزار اول از پدر
Learn these ways of acting from the Friend of God (Abraham), who first renounced his father,
تا که ابغض لله آیی پیش حق ** تا نگیرد بر تو رشک عشق دق 1240
That in the presence of God you may become (one of those who) hate for God's sake, lest the jealousy of (Divine) Love take offence at you.
تا نخوانی لا و الا الله را ** در نیابی منهج این راه را
Until you recite “(There is) not (any god)” and “except Allah,” you will not find the plain track of this Way.
داستان آن عاشق کی با معشوق خود برمی‌شمرد خدمتها و وفاهای خود را و شبهای دراز تتجافی جنوبهم عن المضاجع را و بی‌نوایی و جگر تشنگی روزهای دراز را و می‌گفت کی من جزین خدمت نمی‌دانم اگر خدمت دیگر هست مرا ارشاد کن کی هر چه فرمایی منقادم اگر در آتش رفتن است چون خلیل علیه‌السلام و اگر در دهان نهنگ دریا فتادنست چون یونس علیه‌السلام و اگر هفتاد بار کشته شدن است چون جرجیس علیه‌السلام و اگر از گریه نابینا شدن است چون شعیب علیه‌السلام و وفا و جانبازی انبیا را علیهم‌السلام شمار نیست و جواب گفتن معشوق او را
Story of the lover who was recounting to his beloved his acts of service and loyalty and the long nights (during which) their sides heave up from their beds and the long days of want and parching thirst; and he was saying, “I know not any service besides these: if there is any other service (to be done), direct me, for I submit to whatever thou mayst command, whether to enter the fire, like Khalíl (Abraham), on whom be peace, or fall into the mouth of the leviathan of the sea, like Jonah, on whom be peace, or be killed seventy times, like Jirjís (St George), on whom be peace, or be made blind by weeping, like Shu‘ayb, on whom be peace; and the loyalty and self-sacrifice of the prophets cannot be reckoned”; and how the beloved answered him.
آن یکی عاشق به پیش یار خود ** می‌شمرد از خدمت و از کار خود
A certain lover in the presence of his beloved was recounting his services and works,
کز برای تو چنین کردم چنان ** تیرها خوردم درین رزم و سنان
Saying, “For thy sake I did such and such, in this war I suffered (wounds from) arrows and spears.
مال رفت و زور رفت و نام رفت ** بر من از عشقت بسی ناکام رفت
Wealth is gone and strength is gone and fame is gone: on account of my love for thee many a misfortune has befallen me.
هیچ صبحم خفته یا خندان نیافت ** هیچ شامم با سر و سامان نیافت 1245
No dawn found me asleep or laughing; no eve found me with capital and means.”
آنچ او نوشیده بود از تلخ و درد ** او به تفصیلش یکایک می‌شمرد
What he had tasted of bitters and dregs he was recounting to her in detail, point by point,
نه از برای منتی بل می‌نمود ** بر درستی محبت صد شهود
Not for the sake of reproach; nay, he was displaying a hundred testimonies of the trueness of his love.
عاقلان را یک اشارت بس بود ** عاشقان را تشنگی زان کی رود
For men of reason a single indication is enough, (but) how should the thirst (longing) of lovers be removed thereby?
می‌کند تکرار گفتن بی‌ملال ** کی ز اشارت بس کند حوت از زلال
He (the lover) repeats his tale unweariedly: how should a fish be satisfied with (mere) indication (so as to refrain) from the limpid water?
صد سخن می‌گفت زان درد کهن ** در شکایت که نگفتم یک سخن 1250
He (the lover), from that ancient grief, was speaking a hundred words in complaint, saying, “I have not spoken a word.”
آتشی بودش نمی‌دانست چیست ** لیک چون شمع از تف آن می‌گریست
There was a fire in him: he did not know what it was, but on account of its heat he was weeping like a candle.