Those who have sinned against thee deserve to be killed, but in hope (of escaping death) they are attending (waiting upon) thy pardon and forbearance,
مجرمانت مستحق کشتن‌اند ** وز طمع بر عفو و حلمت می‌تنند
To see whether mercy will prevail or wrath, whether the water of Kawthar will prevail or the flames (of Hell).”
تا که رحمت غالب آید یا غضب ** آب کوثر غالب آید یا لهب
From the (ancient) Covenant of Alast (until now) both (these) boughs, (namely) forbearance and anger, are in existence for the purpose of carrying men (up to God).
از پی مردم‌ربایی هر دو هست ** شاخ حلم و خشم از عهد الست
Hence the perspicuous word Alast is (a case of) negation and affirmation joined in one word,2125
بهر این لفظ الست مستبین ** نفی و اثباتست در لفظی قرین
Because this (Alast) is an affirmative question, but (nevertheless) the word laysa is buried in it.
زانک استفهام اثباتیست این ** لیک در وی لفظ لیس شد قرین
Leave off, and let this exposition remain incomplete: do not lay the bowl for the elect on the table of the vulgar.
ترک کن تا ماند این تقریر خام ** کاسه‌ی خاصان منه بر خوان عام
(’Tis) a wrath and a mercy like the zephyr (sabá) and the plague (wabá): the former is (like) the iron-attracting (magnet) and the latter (like) the straw attracting (amber).
قهر و لطفی چون صبا و چون وبا ** آن یکی آهن‌ربا وین که‌ربا
The truth draws the righteous to righteousness; the false class (of things) draws the false (the wicked).
می‌کشد حق راستان را تا رشد ** قسم باطل باطلان را می‌کشد
(If) the belly be sweet, it draws sweets (to itself); (if) the belly be bilious (acid), it draws vinegar (to itself).2130
معده حلوایی بود حلوا کشد ** معده صفرایی بود سرکا کشد
A burning (hot) carpet takes away coldness from one who sits (on it); a frozen (cold) carpet consumes (his) heat.
فرش سوزان سردی از جالس برد ** فرش افسرده حرارت را خورد
(When) you see a friend, mercy is aroused in you; (when) you see an enemy, violence is aroused in you.
دوست بینی از تو رحمت می‌جهد ** خصم بینی از تو سطوت می‌جهد
“O Ayáz, finish this affair quickly, for expectation is a sort of vengeance.”
ای ایاز این کار را زوتر گزار ** زانک نوعی انتقامست انتظار
How the King bade Ayáz make haste, saying, “Give judgement and bring the matter to decision immediately, and do not keep them waiting or say, ‘We shall meet after some days,’ for expectation is the red death”; and how Ayáz answered the King.
تعجیل فرمودن پادشاه ایاز را کی زود این حکم را به فیصل رسان و منتظر مدار و ایام بیننا مگو کی الانتظار موت الاحمر و جواب گفتن ایاز شاه را
He said, “O King, the command belongs entirely to thee: when the sun is there, the star is naughted.
گفت ای شه جملگی فرمان تراست ** با وجود آفتاب اختر فناست
Who is Venus or Mercury or a meteor that they should come forth in the presence of the sun?2135
زهره کی بود یا عطارد یا شهاب ** کو برون آید به پیش آفتاب
If I had omitted (to look at) the cloak and sheepskin, how should I have sown such seeds of blame?
گر ز دلق و پوستین بگذشتمی ** کی چنین تخم ملامت کشتمی
What was the (use of) putting a lock on the door of the chamber amidst a hundred envious persons addicted to false imagination?
قفل کردن بر در حجره چه بود ** در میان صد خیالیی حسود
Every one of them, having put his hand into the river-water, seeks (to find there) a dry sod.
دست در کرده درون آب جو ** هر یکی زیشان کلوخ خشک‌جو
How, then, should there be a dry sod in the river? How should a fish become disobedient to the sea?
پس کلوخ خشک در جو کی بود ** ماهیی با آب عاصی کی شود
They impute iniquity to poor me, before whom loyalty (itself) is ashamed.”2140
بر من مسکین جفا دارند ظن ** که وفا را شرم می‌آید ز من
Were it not for the trouble caused by a person unfamiliar (with my meaning), I would have spoken a few words concerning loyalty;
گر نبودی زحمت نامحرمی ** چند حرفی از وفا واگفتمی
(But) since a world (multitude of people) is seeking (to raise) doubt and difficulty, we will let the discourse run beyond the skin.
چون جهانی شبهت و اشکال‌جوست ** حرف می‌رانیم ما بیرون پوست
If you break your (material) self, you will become a kernel and will hear the tale of a goodly kernel.
گر تو خود را بشکنی مغزی شوی ** داستان مغز نغزی بشنوی
The voices of walnuts are in their skins (shells): where, indeed, is any voice in the kernel and the oil?
جوز را در پوستها آوازهاست ** مغز و روغن را خود آوازی کجاست
It (the kernel) has a voice, (but one that is) not suited to the (bodily) ear: its voice is hidden in the ear of ecstasy.2145
دارد آوازی نه اندر خورد گوش ** هست آوازش نهان در گوش نوش
Were it not for the sweetness of a kernel's voice, who would listen to the rattling voice of a walnut-shell?