(No; but) you have committed another form of sin; you sowed the seed: how should the seed resemble the fruit?3450
تو گناهی کرده‌ای شکل دگر ** دانه کشتی دانه کی ماند به بر
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?”
او زنا کرد و جزا صد چوب بود ** گوید او من کی زدم کس را بعود
Was not this infliction the penalty for that adultery? How should the stick resemble adultery (committed) in secret?
نه جزای آن زنا بود این بلا ** چوب کی ماند زنا را در خلا
How should the serpent resemble the rod, O Kalím (Moses)? How should the pain resemble the remedy, O doctor?
مار کی ماند عصا را ای کلیم ** درد کی ماند دوا را ای حکیم
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.]
تو به جای آن عصا آب منی ** چون بیفکندی شد آن شخص سنی
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?3455
یار شد یا مار شد آن آب تو ** زان عصا چونست این اعجاب تو
Does the semen at all resemble that child? Does the sugar-cane at all resemble the candy?
هیچ ماند آب آن فرزند را ** هیچ ماند نیشکر مر قند را
When a man has sown a prostration (in prayer) or a genuflexion, in yonder world his prostration becomes Paradise.
چون سجودی یا رکوعی مرد کشت ** شد در آن عالم سجود او بهشت
When praise of God has flown from his mouth, the Lord of the daybreak fashions it into a bird of Paradise.
چونک پرید از دهانش حمد حق ** مرغ جنت ساختش رب الفلق
Your praise and glorification does not resemble the bird, though the bird's semen is (naught but) wind and air.
حمد و تسبیحت نماند مرغ را ** گرچه نطفه‌ی مرغ بادست و هوا
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.3460
چون ز دستت رست ایثار و زکات ** گشت این دست آن طرف نخل و نبات
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.
آب صبرت جوی آب خلد شد ** جوی شیر خلد مهر تست و ود
Delight in devotion became a river of honey; behold your (spiritual) intoxication and longing as a river of wine.
ذوق طاعت گشت جوی انگبین ** مستی و شوق تو جوی خمر بین
These causes did not resemble those effects: none knows how He (God) installed it (the effect) in the place of that (cause).
این سببها آن اثرها را نماند ** کس نداند چونش جای آن نشاند
Since these causes were (obedient) to your command, the four rivers (of Paradise) likewise showed obedience to you.
این سببها چون به فرمان تو بود ** چار جو هم مر ترا فرمان نمود
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),3465
هر طرف خواهی روانش می‌کنی ** آن صفت چون بد چنانش می‌کنی
As (for example) your semen, which is at your command— the progeny thereof are ready to (obey) your command.
چون منی تو که در فرمان تست ** نسل آن در امر تو آیند چست
Your young son runs (obediently) at your command, saying, “I am the part of thee which thou didst deposit (in my mother's womb).”
می‌دود بر امر تو فرزند نو ** که منم جزوت که کردی‌اش گرو
That (praiseworthy) quality was (obedient) to your command in this world: likewise (in the next world) those rivers flow at your command.
آن صفت در امر تو بود این جهان ** هم در امر تست آن جوها روان
Those trees (of Paradise) are obedient to you, because those trees are (made) fruitful by your (good) qualities.
آن درختان مر ترا فرمان‌برند ** کان درختان از صفاتت با برند
Since these qualities are (obedient) to your command here, so your recompense is at your command there.3470
چون به امر تست اینجا این صفات ** پس در امر تست آنجا آن جزات
When blows proceeded from your hand against the victim of injustice, they became a tree (in Hell): the Zaqqúm grew from them.
چون ز دستت زخم بر مظلوم رست ** آن درختی گشت ازو زقوم رست
When in anger you threw fire into (people's) hearts, you became the source of Hell-fire.
چون ز خشم آتش تو در دلها زدی ** مایه‌ی نار جهنم آمدی
Since here (in this world) your fire was burning mankind, that which was born of it was kindling men (in Hell).
آتشت اینجا چو آدم سوز بود ** آنچ از وی زاد مرد افروز بود
Your fire (of anger) makes an attack on the people (here): the fire that sprang from it rushes against the people (there).
آتش تو قصد مردم می‌کند ** نار کز وی زاد بر مردم زند