دور این خصلت ز فرهنگ ایاز ** که پدید آید نمازش بی‌نماز
Far from the wisdom of Ayáz is this characteristic, (namely), that his prayer should be uttered without (being a real) prayer.
او خروس آسمان بوده ز پیش ** نعره‌های او همه در وقت خویش
He has been the cock of Heaven from of old: all his crowings are (taking place) at their (proper) time.
در معنی این کی ارنا الاشیاء کما هی و معنی این کی لو کشف الغطاء ما از ددت یقینا و قوله در هر که تو از دیده‌ی بد می‌نگری از چنبره‌ی وجود خود می‌نگری پایه‌ی کژ کژ افکند سایه
On the meaning of this (Tradition), “Show unto us the things as they are (in reality)”; and on the meaning of this (saying), “If the covering were lifted, my certainty would not be increased”; and on his (the poet's) verse: “When thou regardest any one with a malign eye, thou art regarding him from the hoop (narrow circle) of thy (self-)existence.” (Hemistich): “The crooked ladder casts a crooked shadow.”
ای خروسان از وی آموزید بانگ ** بانگ بهر حق کند نه بهر دانگ
O cocks, learn crowing from him: he crows for God's sake, not for the sake of pence.
صبح کاذب آید و نفریبدش ** صبح کاذب عالم و نیک و بدش 1975
The false dawn comes and does not deceive him: the false dawn is the World with its good and evil.
اهل دنیا عقل ناقص داشتند ** تا که صبح صادقش پنداشتند
The worldly people had defective understandings, so that they deemed it to be the true dawn.
صبح کاذب کاروانها را زدست ** که به بوی روز بیرون آمدست
The false dawn has waylaid (many) caravans which have set out in hope of the daybreak.
صبح کاذب خلق را رهبر مباد ** کو دهد بس کاروانها را به باد
May the false dawn not be the people's guide! for it gives many caravans to the wind (of destruction).
ای شده تو صبح کاذب را رهین ** صبح صادق را تو کاذب هم مبین
O thou who hast become captive to the false dawn, do not regard the true dawn also as false.
گر نداری از نفاق و بد امان ** از چه داری بر برادر ظن همان 1980
If thou (thyself) hast no protection (art not exempt) from hypocrisy and wickedness, wherefore shouldst thou impute the same (vices) to thy brother?
بدگمان باشد همیشه زشت‌کار ** نامه‌ی خود خواند اندر حق یار
The evil-doer is always thinking ill (of others): he reads his own book as referring to his neighbour.
آن خسان که در کژیها مانده‌اند ** انبیا را ساحر و کژ خوانده‌اند
The wretches who have remained (sunk) in (their own) unrighteous qualities have called the prophets magicians and unrighteous;
وآن امیران خسیس قلب‌ساز ** این گمان بردند بر حجره‌ی ایاز
And those base Amírs, (who were) forgers of falsehood, conceived this evil thought about the chamber of Ayáz,
کو دفینه دارد و گنج اندر آن ** ز آینه‌ی خود منگر اندر دیگران
(Supposing) that he kept there a buried hoard and treasure. Do not look at others in the mirror of thyself!
شاه می‌دانست خود پاکی او ** بهر ایشان کرد او آن جست و جو 1985
The King, indeed, knew his innocence: (only) on their account was he making that investigation,
کای امیر آن حجره را بگشای در ** نیم شب که باشد او زان بی‌خبر
Saying, “O Amír, open the door of the chamber at midnight, when he (Ayáz) will be unaware of it,
تا پدید آید سگالشهای او ** بعد از آن بر ماست مالشهای او
In order that his (secret) thoughts may come to light: afterwards it rests with me to punish him.
مر شما را دادم آن زر و گهر ** من از آن زرها نخواهم جز خبر
I bestow the gold and jewels upon you: of those riches I desire naught but the information (concerning them).”
این همی‌گفت و دل او می‌طپید ** از برای آن ایاز بی ندید
Thus he spoke, while his heart was throbbing on account of the incomparable Ayáz,
که منم کین بر زبانم می‌رود ** این جفاگر بشنود او چون شود 1990
(Thinking), “Is it I who am uttering this (command)? How (grieved) he will be if he hear of this injustice!”
باز می‌گوید به حق دین او ** که ازین افزون بود تمکین او
Again he says (to himself), “By the truth of his religion, (I vow) that his constancy is too great
کی به قذف زشت من طیره شود ** وز غرض وز سر من غافل بود
For him to be annoyed by my foul aspersion and heedless of my purpose and meaning.
مبتلی چون دید تاویلات رنج ** برد بیند کی شود او مات رنج
When an afflicted person has perceived the (true) interpretations (reasons) of his pain, he sees the victory: how should he be vanquished by the pain?
صاحب تاویل ایاز صابرست ** کو به بحر عاقبتها ناظرست
The (true) interpreter (of suffering) is (like) the patient Ayáz, for he is contemplating the ocean of ends (ultimate consequences).
هم‌چو یوسف خواب این زندانیان ** هست تعبیرش به پیش او عیان 1995
To him, as to Joseph, the interpretation of the dream of these prisoners (in the world) is evident.
خواب خود را چون نداند مرد خیر ** کو بود واقف ز سر خواب غیر
How should the goodly man who is aware of the meaning of the dreams of others be ignorant of (the meaning of) his own dream?