معنی قرآن ز قرآن پرس و بس ** وز کسی که آتش زدست اندر هوس
Ask the meaning of the Qur’án from the Qur’án alone, and from that one who has set fire to (and extinguished) his idle fancy,
پیش قرآن گشت قربانی و پست ** تا که عین روح او قرآن شدست
And has become a sacrifice to the Qur’án and is (laid) low (in self-abasement), so that the Qur’án has become the essence of his spirit.
روغنی کو شد فدای گل به کل ** خواه روغن بوی کن خواهی تو گل 3130
The oil that has wholly devoted itself to the rose—smell either the oil or the rose as you please.
و هم‌چنین قد جف القلم یعنی جف القلم و کتب لا یستوی الطاعة والمعصیة لا یستوی الامانة و السرقة جف القلم ان لا یستوی الشکر و الکفران جف القلم ان الله لا یضیع اجر المحسنین
And similarly (the Tradition), ‘the Pen has dried’ means that the Pen has dried after writing (the words), ‘Obedience and disobedience (to God) are not on the same level, honesty and stealing are not on the same level.’ The Pen has dried (after writing) that thanksgiving and ingratitude are not on the same level. The Pen has dried (after writing) that God does not let the reward of the righteous be lost.
هم‌چنین تاویل قد جف القلم ** بهر تحریضست بر شغل اهم
Likewise the (true) interpretation of ‘the Pen has dried’ (is that) it (this Tradition) is for the purpose of inciting to the most important work (of all).
پس قلم بنوشت که هر کار را ** لایق آن هست تاثیر و جزا
Therefore the Pen wrote that every action has the effect and consequence appropriate to it.
کژ روی جف القلم کژ آیدت ** راستی آری سعادت زایدت
The Pen has dried (after writing) that if you do wrong (in this world) you will suffer wrong (in the next), and that if you act rightly (here) the result will be your felicity (there).
(If) you behave unjustly, you are damned: the Pen has dried (on that). If you show justice, you eat the fruit (of blessedness): the Pen has dried (on that).
چون بدزدد دست شد جف القلم ** خورد باده مست شد جف القلم 3135
When he (any one) steals, his hand goes: the Pen has dried (on that). (When) he drinks wine, he becomes intoxicated: the Pen has dried (on that).
تو روا داری روا باشد که حق ** هم‌چو معزول آید از حکم سبق
Do you deem it allowable, can it be allowable, that on account of the (eternally) prior decree God should come, like a person dismissed from office,
که ز دست من برون رفتست کار ** پیش من چندین میا چندین مزار
Saying, ‘The affair has gone out of My hands: do not approach Me so often, do not entreat (Me) so much’?
بلک معنی آن بود جف القلم ** نیست یکسان پیش من عدل و ستم
Nay, the meaning is: ‘the Pen has dried (on this that) justice and injustice are not equal in My sight.
فرق بنهادم میان خیر و شر ** فرق بنهادم ز بد هم از بتر
I have laid down a distinction between good and evil; I have also laid down a distinction between the bad and the worse.’
ذره‌ای گر در تو افزونی ادب ** باشد از یارت بداند فضل رب 3140
If there be in you a single mote of self-discipline in excess of (that of) your companion, the grace of God will know,
قدر آن ذره ترا افزون دهد ** ذره چون کوهی قدم بیرون نهد
And will bestow on you that mote's amount of superiority: the mote will step forth as (big as) a mountain (to meet you).
پادشاهی که به پیش تخت او ** فرق نبود از امین و ظلم‌جو
A king before whose throne there is no distinction between the faithful (friend) and the seeker of iniquity—
آنک می‌لرزد ز بیم رد او ** وانک طعنه می‌زند در جد او
Between him who trembles in fear of his (the king's) disapproval and him who intrigues against his fortune (empire)—
فرق نبود هر دو یک باشد برش ** شاه نبود خاک تیره بر سرش
(So that) there is no difference, but both of them are one to him: he is not a king, may dark earth be on his head!
ذره‌ای گر جهد تو افزون بود ** در ترازوی خدا موزون بود 3145
If your (devotional) labour exceed (that of another) by a single mote, it (that mote) will be weighed in God's balance.
پیش این شاهان هماره جان کنی ** بی‌خبر ایشان ز غدر و روشنی
You continually work yourself to death in the service of these (worldly) kings, (yet) they are ignorant of (the difference between) treachery and honesty.
گفت غمازی که بد گوید ترا ** ضایع آرد خدمتت را سالها
The words of a tale-bearer who speaks ill of you will cause your service (rendered) during (many) years to be wasted;
پیش شاهی که سمیعست و بصیر ** گفت غمازان نباشد جای‌گیر
(But) the words of tale-bearers do not take their abode in the presence of the King who is hearing and seeing.
جمله غمازان ازو آیس شوند ** سوی ما آیند و افزایند پند
All the tale-bearers are reduced to despair by Him: they come to us and increase (our) bondage.
بس جفا گویند شه را پیش ما ** که برو جف القلم کم کن وفا 3150
They speak much abuse of the King before us, saying, ‘Go! The Pen has dried (after writing your destiny). (Therefore) do not keep faith (with Him).’
معنی جف القلم کی آن بود ** که جفاها با وفا یکسان بود
How should the meaning of ‘the Pen has dried’ be (this), that acts of perfidy and acts of faithfulness are alike?
بل جفا را هم جفا جف القلم ** وآن وفا را هم وفا جف القلم
Nay, perfidy (in return) for acts of perfidy: the Pen has dried (on that); and faithfulness (in return) for those acts of faithfulness: the Pen has dried (on that).