چون ز دستت زخم بر مظلوم رست ** آن درختی گشت ازو زقوم رست
When blows proceeded from your hand against the victim of injustice, they became a tree (in Hell): the Zaqqúm grew from them.
چون ز خشم آتش تو در دلها زدی ** مایه‌ی نار جهنم آمدی
When in anger you threw fire into (people's) hearts, you became the source of Hell-fire.
آتشت اینجا چو آدم سوز بود ** آنچ از وی زاد مرد افروز بود
Since here (in this world) your fire was burning mankind, that which was born of it was kindling men (in Hell).
آتش تو قصد مردم می‌کند ** نار کز وی زاد بر مردم زند
Your fire (of anger) makes an attack on the people (here): the fire that sprang from it rushes against the people (there).
آن سخنهای چو مار و کزدمت ** مار و کزدم گشت و می‌گیرد دمت3475
Your words resembling snakes and scorpions have become snakes and scorpions and are seizing your tail (assailing you from behind).
اولیا را داشتی در انتظار ** انتظار رستخیزت گشت یار
You kept the friends (of God) waiting: (hence) you will be kept waiting at the Resurrection.
وعده‌ی فردا و پس‌فردای تو ** انتظار حشرت آمد وای تو
Your promise, “To-morrow” and “the day after to-morrow,” has become your waiting on the Day of Congregation: alas for you!
منتظر مانی در آن روز دراز ** در حساب و آفتاب جان‌گداز
You will remain waiting on that long Day, (engaged) in rendering an account (of your actions) and (standing) in the soul-consuming sun,
کسمان را منتظر می‌داشتی ** تخم فردا ره روم می‌کاشتی
Because you were wont to keep Heaven waiting and sow the seed of “I will go on the Way to-morrow.”
خشم تو تخم سعیر دوزخست ** هین بکش این دوزخت را کین فخست3480
Your anger is the seed of Hell-fire: take heed, extinguish this Hell of yours, for this is a trap.
کشتن این نار نبود جز به نور ** نورک اطفا نارنا نحن الشکور
The extinction of this fire is not (to be effected) save by the Light: “thy light hath put out our fire, we are the grateful.”
گر تو بی نوری کنی حلمی بدست ** آتشت زنده‌ست و در خاکسترست
If you are devoid of the Light and do an act of clemency, ’tis evil: your fire (of anger) is (still) alive and is (still lurking) in the embers.
آن تکلف باشد و روپوش هین ** نار را نکشد به غیر نور دین
Beware! That (clemency) is (mere) ostentation and masking (the truth): nothing will extinguish the fire (of anger) except the Light of Religion.
تا نبینی نور دین آمن مباش ** کاتش پنهان شود یک روز فاش
Do not be secure till you behold the Light of Religion, for the hidden fire will one day become manifest.
نور آبی دان و هم در آب چفس ** چونک داری آب از آتش مترس3485
Deem the Light to be a water, and cleave to the water withal: when you have the water, be not afraid of the fire.
آب آتش را کشد کتش بخو ** می‌بسوزد نسل و فرزندان او
The water will extinguish the fire, because the fire by its nature burns up its (the water's) progeny and children.
سوی آن مرغابیان رو روز چند ** تا ترا در آب حیوانی کشند
Go, for a while, to those water-birds, that they may lead you to the Water of Life.
مرغ خاکی مرغ آبی هم‌تنند ** لیک ضدانند آب و روغنند
The land-bird and the water-bird have the same body (outward appearance), but they are (really) opposites: they are (like) water and oil.
هر یکی مر اصل خود را بنده‌اند ** احتیاطی کن بهم ماننده‌اند
Each (of them) is devoted to its own origin; have a care (in discriminating between them): they resemble each other (externally),
همچنانک وسوسه و وحی الست ** هر دو معقولند لیکن فرق هست3490
Just as both (Satanic) suggestion and Divine inspiration are intelligible, and yet there is a (great) difference (between them).
هر دو دلالان بازار ضمیر ** رختها را می‌ستایند ای امیر
Both (these) brokers in the market of Conscience extol their wares, O prince.
گر تو صراف دلی فکرت شناس ** فرق کن سر دو فکر چون نخاس
If you are a spiritual money-changer, one who recognises thought, distinguish the real nature of the two thoughts which resemble slave-dealers (commending the slaves they hope to sell);
ور ندانی این دو فکرت از گمان ** لا خلابه گوی و مشتاب و مران
And if from (your own) opinion you do not know (the true nature of) these two thoughts, say, “No deception!” and be not in a hurry and do not push forward.
حیله دفع مغبون شدن در بیع و شرا
The means of preventing one's self from being swindled in sale and purchase.
آن یکی یاری پیمبر را بگفت ** که منم در بیعها با غبن جفت
A certain friend said to the Prophet, “I am always being swindled in commerce.
مکر هر کس کو فروشد یا خرد ** همچو سحرست و ز راهم می‌برد3495
The deceit of every one who sells or buys is like magic and leads me off the track.”