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.