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 هواست 775

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.

ای دو صد بلقیس حلمت را زبون ** که اهد قومی انهم لا یعلمون 780

Oh, two hundred (like) Bilqís are abased before thy clemency, for (thou sayest in the words of the Prophet), “(O God), guide my people, verily they know not.”

تهدید فرستادن سلیمان علیه‌السلام پیش بلقیس کی اصرار میندیش بر شرک و تاخیر مکن

How Solomon, on whom be peace, sent a threatening message to Bilqís, saying, "Do not think to persist in polytheism and do not make delay."

هین بیا بلقیس ورنه بد شود ** لشکرت خصمت شود مرتد شود

“Hark, Bilqís, come! Else, it will be bad (for thee): thy army will become thine enemy and will revolt.

پرده‌دار تو درت را بر کند ** جان تو با تو به جان خصمی کند

Thy chamberlain will destroy thy door: thy soul with (all) its soul will act as an enemy towards thee.”

جمله ذرات زمین و آسمان ** لشکر حق‌اند گاه امتحان

All the atoms of earth and heaven are God’s army, (as you will find out) on putting it to the test.

باد را دیدی که با عادان چه کرد ** آب را دیدی که در طوفان چه کرد

You have seen what the wind did to the people of ‘Ád, you have seen what the water did at the Deluge;

آنچ بر فرعون زد آن بحر کین ** وآنچ با قارون نمودست این زمین 785

How that vengeful Sea dashed on Pharaoh, and how this Earth behaved to Qárún (Korah);

وآنچ آن بابیل با آن پیل کرد ** وآنچ پشه کله‌ی نمرود خورد

And what those bábíl (swifts) did to the Elephant, and how the gnat devoured the skull of Nimrod;

وآنک سنگ انداخت داودی بدست ** گشت شصد پاره و لشکر شکست

And how a David hurled with his hand a stone (which) became six hundred pieces and shattered an army.

سنگ می‌بارید بر اعدای لوط ** تا که در آب سیه خوردند غوط

Stones rained upon the enemies of Lot, so that they were submerged in the black water.

گر بگویم از جمادات جهان ** عاقلانه یاری پیغامبران

If I relate the help given rationally to the prophets by the inanimate things of the world,

مثنوی چندان شود که چل شتر ** گر کشد عاجز شود از بار پر 790

The Mathnawí will become of such extent that, if forty camels carry it, they will be unable to bear the full load.

دست بر کافر گواهی می‌دهد ** لشکر حق می‌شود سر می‌نهد

The (infidel’s) hand will give testimony against the infidel will become an army of God, and will submit (to the Divine command).

ای نموده ضد حق در فعل درس ** در میان لشکر اویی بترس

O you that in your actions have studied to oppose God, you are in the midst of His army: be afraid!

جزو جزوت لشکر از در وفاق ** مر ترا اکنون مطیع‌اند از نفاق

Every part of you is an army of God in accord (with Him) they are obedient to you now, (but) not sincerely’.

گر بگوید چشم را کو را فشار ** درد چشم از تو بر آرد صد دمار

If He say to the eye, “Squeeze (torture) him,” eye-ache will wreak upon you a hundred vengeances;

ور به دندان گوید او بنما وبال ** پس ببینی تو ز دندان گوشمال 795

And if He say to the teeth, ‘Plague (him),” then you will suffer chastisement from your teeth.

باز کن طب را بخوان باب العلل ** تا ببینی لشکر تن را عمل

Open the (book of) Medicine and read the chapter on diseases, that you may see what is done by the army of the body.

چونک جان جان هر چیزی ویست ** دشمنی با جان جان آسان کیست

Since He is the Soul of the soul of everything, how is it a light matter to be hostile to the Soul of the soul?

خود رها کن لشکر دیو و پری ** کز میان جان کنندم صفدری

“Let alone the army of demons and genies who, (devoted to me) from the core of their hearts, cleave the ranks (of my enemies) for me.

ملک را بگذار بلقیس از نخست ** چون مرا یابی همه ملک آن تست

First, O Bilqís relinquish thy kingdom: when thou gainest me, all the kingdom is thine.

خود بدانی چون بر من آمدی ** که تو بی من نقش گرمابه بدی 800

When thou hast come to me, thou thyself wilt know that without me thou wert (as) a picture in the bath-house.”

نقش اگر خود نقش سلطان یا غنیست ** صورتست از جان خود بی چاشنیست

Even if the picture be the picture of a sultan or a rich man, it is a (mere) form: it has no savour (consciousness) of its own spirit.

زینت او از برای دیگران ** باز کرده بیهده چشم و دهان

Its beauty is for others: its eyes and mouth are open in vain.

ای تو در بیگار خود را باخته ** دیگران را تو ز خود نشناخته

O you who have devoted yourself (to contending with others) in strife, you have not known (discriminated) others from your self.

تو به هر صورت که آیی بیستی ** که منم این والله آن تو نیستی

You stop at every form that you come to, saying, “I am this.” By God, you are not that (form).

یک زمان تنها بمانی تو ز خلق ** در غم و اندیشه مانی تا به حلق 805

(If) you are left alone by people for a single moment, you remain (plunged) up to the throat in grief and anxiety.

این تو کی باشی که تو آن اوحدی ** که خوش و زیبا و سرمست خودی

How are you this (form)? You are that Unique One, for (in reality) you are fair and lovely and intoxicated with yourself.

مرغ خویشی صید خویشی دام خویش ** صدر خویشی فرش خویشی بام خویش

You are your own bird your own prey, and your own snare; you are your own seat of honour, your own floor, and your own root.

جوهر آن باشد که قایم با خودست ** آن عرض باشد که فرع او شدست

The substance is that which subsists in itself; the accident is that which has become a derivative of it (of the substance).

گر تو آدم‌زاده‌ای چون او نشین ** جمله ذریات را در خود ببین

If you are born of Adam, sit like him and behold all his progeny in yourself

چیست اندر خم که اندر نهر نیست ** چیست اندر خانه که اندر شهر نیست 810

What is in the jar that is not (also) in the river? What is in the house that is not (also) in the city?

این جهان خمست و دل چون جوی آب ** این جهان حجره‌ست و دل شهر عجاب

This world is the jar, and the heart (spirit) is like the river; this world is the chamber, and the heart is the wonderful city.

پیدا کردن سلیمان علیه‌السلام کی مرا خالصا لامر الله جهدست در ایمان تو یک ذره غرضی نیست مرا نه در نفس تو و حسن تو و نه در ملک تو خود بینی چون چشم جان باز شود به نورالله

How Solomon, on whom be peace, explained (to Bilqís), saying, "My labour in (bringing about) thy (conversion to the) Faith is purely for God’s sake: I have not one atom of self-interest, either as regards thy person or thy beauty or thy kingdom. Thou thyself wilt see (this) when the eye of thy spirit is opened by the light of God."

هین بیا که من رسولم دعوتی ** چون اجل شهوت‌کشم نه شهوتی

“Hark, come, for I am a Messenger (Prophet) sent to call (the people to God): like Death, I am the slayer of lust, I am not given to lust.

ور بود شهوت امیر شهوتم ** نه اسیر شهوت روی بتم

And if there be lust (in me), I am the ruler of (my) lust: lam not captive to lust for the face of an idol.

بت‌شکن بودست اصل اصل ما ** چون خلیل حق و جمله انبیا

My deepest nature is a breaker of idols, like (Abraham) the Friend of God and all the prophets.

گر در آییم ای رهی در بتکده ** بت سجود آرد نه ما در معبده 815

O slave, if I enter the idol-temple, the idol will prostrate itself, not I, in adoration.”

احمد و بوجهل در بتخانه رفت ** زین شدن تا آن شدن فرقیست زفت

(Both) Ahmad (Mohammed) and Bú Jahl went into the idol- temple; (but) there is a great difference between this going and that going.

این در آید سر نهند او را بتان ** آن در آید سر نهد چون امتان

This one (Mohammed) enters, the idols lay down their heads before him; that one (Bú Jahl) enters and lays down his head (before the idols), like the peoples (of old).

این جهان شهوتی بتخانه‌ایست ** انبیا و کافران را لانه‌ایست

This world, (which is) associated with lust, is an idol-temple: it is a nest (abode) for the prophets and the infidels (alike),

لیک شهوت بنده‌ی پاکان بود ** زر نسوزد زانک نقد کان بود

But lust is the slave of holy men: gold does not burn (in the fire), because it is sterling coin from the mine.

کافران قلب‌اند و پاکان هم‌چو زر ** اندرین بوته درند این دو نفر 820

The infidels are alloy, while the holy men are as (pure) gold: both these (classes of) persons are within this crucible.

قلب چون آمد سیه شد در زمان ** زر در آمد شد زری او عیان

When the alloy came (into the crucible), it became black at once; (when) the gold came in, its goldenness was made manifest.

دست و پا انداخت زر در بوته خوش ** در رخ آتش همی خندد رگش

The gold gladly cast (itself with) hands and feet into the crucible: its vein (original nature) laughs in the face of the fire.