Rain and clouds and fire and this sun are ever bringing up the hidden things from the earth.3970
آب و ابر و آتش و این آفتاب ** رازها را می برآرد از تراب
This new springtide after the fall of the leaves is a proof of the existence of the Resurrection.
این بهار نو ز بعد برگریز ** هست برهان وجود رستخیز
In spring the secrets are revealed: whatsoever this Earth has eaten is exposed to view.
در بهار آن سرها پیدا شود ** هر چه خوردست این زمین رسوا شود
It shoots up from her mouth and lips in order that she may bring to light her hidden mind and way.
بر دمد آن از دهان و از لبش ** تا پدید آید ضمیر و مذهبش
The secret of the root of every tree and its nutriment—the whole of that is plainly shown forth on its (leafy) top.
سر بیخ هر درختی و خورش ** جملگی پیدا شود آن بر سرش
Every sorrow whereby thou art (made) sore in heart is the headache arising from the wine that thou hast drunk;3975
هر غمی کز وی تو دل آزردهای ** از خمار می بود کان خوردهای
But how shouldst thou know from which wine that headache has arisen (and become) manifest?
لیک کی دانی که آن رنج خمار ** از کدامین می بر آمد آشکار
This crop-sickness (headache) is the blossom of that seed (only) he that is sagacious and wise will recognise it.
این خمار اشکوفهی آن دانه است ** آن شناسد کاگه و فرزانه است
The bough and its blossom do not resemble the seed: how should semen resemble the body of man?
شاخ و اشکوفه نماند دانه را ** نطفه کی ماند تن مردانه را
The matter (of which anything is composed) does not resemble the product: when did the seed (ever) resemble the tree (that sprang from it)?
نیست مانندا هیولا با اثر ** دانه کی ماننده آمد با شجر
Semen is (the product) of bread, (but) how should it be like bread? Man is (the product) of semen, (but) how should he be like it?3980
نطفه از نانست کی باشد چو نان ** مردم از نطفهست کی باشد چنان
The Jinní is (created) from fire, (but) how should he resemble fire? The cloud is (produced) from vapour, but it is not like vapour.
جنی از نارست کی ماند به نار ** از بخارست ابر و نبود چون بخار
Jesus was produced from the breath of Gabriel, (but) when was he (ever) like him in form or comparable (to him in that respect)?
از دم جبریل عیسی شد پدید ** کی به صورت همچو او بد یا ندید
Adam is (made) of earth, (but) how should he resemble earth? No grape resembles the vine.
آدم از خاکست کی ماند به خاک ** هیچ انگوری نمیماند به تاک
How should robbery look like the foot of the gallows? How should piety be like the everlasting abode (Paradise)?
کی بود دزدی به شکل پایدار ** کی بود طاعت چو خلد پایدار
No origin resembles its product; therefore thou canst not know the origin of (thy) pain and headache.3985
هیچ اصلی نیست مانند اثر ** پس ندانی اصل رنج و درد سر
But this punishment is not without an origin: how should God inflict pain without any sin (having been committed)?
لیک بیاصلی نباشدت این جزا ** بیگناهی کی برنجاند خدا
That which is the origin and bringer-on of that (painful) thing—if it (the painful thing) does not resemble it, still it is (produced) from it.
آنچ اصلست و کشندهی آن شی است ** گر نمیماند بوی هم از وی است
Know, then, that thy pain is the result of some lapse (and that) this woe with which thou art stricken arises from some lust.
پس بدان رنجت نتیجهی زلتیست ** آفت این ضربتت از شهوتیست
If thou canst not discern that sin by means of consideration, at once make humble entreaty and seek pardon (from God).
گر ندانی آن گنه را ز اعتبار ** زود زاری کن طلب کن اغتفار
Prostrate thyself a hundred times and keep saying, “O God, this pain is nothing but my due and desert.3990
سجده کن صد بار میگوی ای خدا ** نیست این غم غیر درخورد و سزا
O Thou who art transcendent in holiness and free from (all) injustice and oppression, how shouldst Thou inflict grief and pain upon the soul when it has not sinned?
ای تو سبحان پاک از ظلم و ستم ** کی دهی بیجرم جان را درد و غم
I do not know my sin definitely, but (I know that) there must be a sin (to account) for the anguish.
من معین میندانم جرم را ** لیک هم جرمی بباید گرم را
Since Thou hast concealed the cause from my consideration, do Thou always keep my sin concealed (from others);
چون بپوشیدی سبب را ز اعتبار ** دایما آن جرم را پوشیده دار
For it would be retribution to disclose my sin, so that my thievery (rascality) should be made manifest by punishment.”
که جزا اظهار جرم من بود ** کز سیاست دزدیم ظاهر شود
How the monarch, on being acquainted with that act of treachery, resolved to conceal and pardon it and give her (the slave-girl) to him (the captain), and recognised that the tribulation was a punishment inflicted on him and was (the result of) his attempt (to obtain the slave-girl) and the wrong which he had done to the lord of Mawsil; for “and whoso doeth evil, it is against himself” and “lo, thy Lord is on the watch”; and how he feared that, if he should avenge himself, the vengeance would recoil on his own head, as this injustice and greed (of his) had (already) recoiled upon him.
عزم کردن شاه چون واقف شد بر آن خیانت کی بپوشاند و عفو کند و او را به او دهد و دانست کی آن فتنه جزای او بود و قصد او بود و ظلم او بر صاحب موصل کی و من اساء فعلیها و ان ربک لبالمرصاد و ترسیدن کی اگر انتقام کشد آن انتقام هم بر سر او آید چنانک این ظلم و طمع بر سرش آمد