گر ترا آید ز جایی تهمتی ** کرد مظلومت دعا در محنتی
If suspicion fall upon you from some quarter, (the reason is that) the person whom you wronged has invoked (God) against you in an affliction (which you have brought upon him).
تو همی‌گویی که من آزاده‌ام ** بر کسی من تهمتی ننهاده‌ام
You say, “I am free (from guilt): I have not laid suspicion on any one.”
تو گناهی کرده‌ای شکل دگر ** دانه کشتی دانه کی ماند به بر3450
(No; but) you have committed another form of sin; you sowed the seed: how should the seed resemble the fruit?
او زنا کرد و جزا صد چوب بود ** گوید او من کی زدم کس را بعود
He (the celibate) committed adultery, and the penalty was a hundred blows with the stick. “When,” says he, “did I strike any one with wood?”
نه جزای آن زنا بود این بلا ** چوب کی ماند زنا را در خلا
Was not this infliction the penalty for that adultery? How should the stick resemble adultery (committed) in secret?
مار کی ماند عصا را ای کلیم ** درد کی ماند دوا را ای حکیم
How should the serpent resemble the rod, O Kalím (Moses)? How should the pain resemble the remedy, O doctor?
تو به جای آن عصا آب منی ** چون بیفکندی شد آن شخص سنی
When you, instead of (casting down) the rod, semen ejecisti (in uterum), that (semen) became (eventually) a fine (human) figure. [When you, instead of (casting down) the rod, ejaculate seminal fluid (into a uterus), that (semen) became (eventually) a fine (human) figure.]
یار شد یا مار شد آن آب تو ** زان عصا چونست این اعجاب تو3455
That semen of yours became a friend (to you) or (like) a (noxious) serpent: why (then) is this astonishment at the rod (of Moses) on your part?
هیچ ماند آب آن فرزند را ** هیچ ماند نیشکر مر قند را
Does the semen at all resemble that child? Does the sugar-cane at all resemble the candy?
چون سجودی یا رکوعی مرد کشت ** شد در آن عالم سجود او بهشت
When a man has sown a prostration (in prayer) or a genuflexion, in yonder world his prostration becomes Paradise.
چونک پرید از دهانش حمد حق ** مرغ جنت ساختش رب الفلق
When praise of God has flown from his mouth, the Lord of the daybreak fashions it into a bird of Paradise.
حمد و تسبیحت نماند مرغ را ** گرچه نطفه‌ی مرغ بادست و هوا
Your praise and glorification does not resemble the bird, though the bird's semen is (naught but) wind and air.
چون ز دستت رست ایثار و زکات ** گشت این دست آن طرف نخل و نبات3460
When altruism and almsgiving have grown up (proceeded) from your hand, (the act of) this (generous) hand becomes on yonder side (in the world hereafter) date-palms and (fresh) herbage.
آب صبرت جوی آب خلد شد ** جوی شیر خلد مهر تست و ود
The water (semen), (namely) your renunciation, became a river of water in Paradise; your love and affection (for God) is a river of milk in Paradise.
ذوق طاعت گشت جوی انگبین ** مستی و شوق تو جوی خمر بین
Delight in devotion became a river of honey; behold your (spiritual) intoxication and longing as a river of wine.
این سببها آن اثرها را نماند ** کس نداند چونش جای آن نشاند
These causes did not resemble those effects: none knows how He (God) installed it (the effect) in the place of that (cause).
این سببها چون به فرمان تو بود ** چار جو هم مر ترا فرمان نمود
Since these causes were (obedient) to your command, the four rivers (of Paradise) likewise showed obedience to you.
هر طرف خواهی روانش می‌کنی ** آن صفت چون بد چنانش می‌کنی3465
You make them flow in whatever direction you wish: (even) as that quality (of disposition) was (in this world), such do you make it (the effect) to be (in the next world),
چون منی تو که در فرمان تست ** نسل آن در امر تو آیند چست
As (for example) your semen, which is at your command— the progeny thereof are ready to (obey) your command.
می‌دود بر امر تو فرزند نو ** که منم جزوت که کردی‌اش گرو
Your young son runs (obediently) at your command, saying, “I am the part of thee which thou didst deposit (in my mother's womb).”
آن صفت در امر تو بود این جهان ** هم در امر تست آن جوها روان
That (praiseworthy) quality was (obedient) to your command in this world: likewise (in the next world) those rivers flow at your command.
آن درختان مر ترا فرمان‌برند ** کان درختان از صفاتت با برند
Those trees (of Paradise) are obedient to you, because those trees are (made) fruitful by your (good) qualities.
چون به امر تست اینجا این صفات ** پس در امر تست آنجا آن جزات3470
Since these qualities are (obedient) to your command here, so your recompense is at your command there.
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.”
گفت در بیعی که ترسی از غرار ** شرط کن سه روز خود را اختیار
He (the Prophet) said, “When thou art afraid of being duped in a commercial transaction, stipulate (that thou shalt have) for thyself three days (in which) to choose,
که تانی هست از رحمان یقین ** هست تعجیلت ز شیطان لعین
For deliberation is assuredly from the Merciful (God); thy haste is from the accursed Devil.”