Inasmuch as he never saw ‘Umar (ibn) ‘Abdu ’l-‘Azíz, to him even Hajjáj seems just.
چون ندید او عمر عبدالعزیز ** پیش او عادل بود حجاج نیز
Inasmuch as he never saw the firmness (unshakable strength) of the dragon of Moses, he fancies (there is) life in the magic cords.
چون ندید او مار موسی را ثبات ** در حبال سحر پندارد حیات
The bird that has never drunk the limpid water keeps its wings and feathers in the briny water.
مرغ کو ناخورده است آب زلال ** اندر آب شور دارد پر و بال
No opposite can be known except through its opposite: (only) when he (any one) suffers blows will he know (the value of) kindness.
جز به ضد ضد را همی نتوان شناخت ** چون ببیند زخم بشناسد نواخت
Consequently the present life has come in front (first), in order that you may appreciate the realm of Alast.600
لاجرم دنیا مقدم آمدست ** تا بدانی قدر اقلیم الست
When you are delivered from this place and go to that place, you will give thanks (to God) in the sugar-shop of everlastingness.
چون ازینجا وا رهی آنجا روی ** در شکرخانهی ابد شاکر شوی
You will say, ‘There (in the world below) I was sifting dust, I was fleeing from this pure world.
گویی آنجا خاک را میبیختم ** زین جهان پاک میبگریختم
Alas, would that I had died ere now, so that my (time of) being tormented in the mud might have been less!’
ای دریغا پیش ازین بودیم اجل ** تا عذابم کم بدی اندر وجل
Commentary on the saying of the Prophet, on whom be peace, “None ever died without wishing, if he was a righteous man, that he had died before he (actually) died, in order that he might sooner attain unto felicity; and if he was a wicked man, in order that his wickedness might be less.”
در تفسیر قول رسول علیهالسلام ما مات من مات الا و تمنی ان یموت قبل ما مات ان کان برا لیکون الی وصول البر اعجل و ان کان فاجرا لیقل فجوره
Hence the wise Prophet has said that no one who dies and dismounts from (the steed of) the body
زین بفرمودست آن آگه رسول ** که هر آنک مرد و کرد از تن نزول
Feels grief on account of departure and death, but (only) grieves because of having failed (in good works) and missed his opportunities.605
نبود او را حسرت نقلان و موت ** لیک باشد حسرت تقصیر و فوت
In sooth every one that dies wishes that the departure to his destination had been earlier:
هر که میرد خود تمنی باشدش ** که بدی زین پیش نقل مقصدش
If he be wicked, in order that his wickedness might have been less; and if devout, in order that he might have come home sooner.
گر بود بد تا بدی کمتر بدی ** ور تقی تا خانه زوتر آمدی
The wicked man says, ‘I have been heedless, moment by moment I have been adding to the veil (of sin).
گوید آن بد بیخبر میبودهام ** دم به دم من پرده میافزودهام
If my passing (from the world) had taken place sooner, this screen and veil of mine would have been less.’
گر ازین زودتر مرا معبر بدی ** این حجاب و پردهام کمتر بدی
Do not in covetousness rend the face of contentment, and do not in pride rend the visage of humility.610
از حریصی کم دران روی قنوع ** وز تکبر کم دران چهرهی خشوع
Likewise do not in avarice rend the face of munificence, and in devilishness the beauteous countenance of worship.
همچنین از بخل کم در روی جود ** وز بلیسی چهرهی خوب سجود
Do not tear out those feathers which are an ornament to Paradise: do not tear out those feathers which (enable thee to) traverse the Way.”
بر مکن آن پر خلد آرای را ** بر مکن آن پر رهپیمای را
When he (the peacock) heard this counsel, he looked at him (the Sage) and, after that, began to lament and weep.
چون شنید این پند در وی بنگریست ** بعد از آن در نوحه آمد میگریست
The long lamentation and weeping of the sorrowful (peacock) caused every one who was there to fall a-weeping;
نوحه و گریهی دراز دردمند ** هر که آنجا بود بر گریهش فکند
And he who was asking the reason of (the peacock's) tearing out his feathers, (he too being left) without an answer repented (of having asked) and wept,615
وآنک میپرسید پر کندن ز چیست ** بیجوابی شد پشیمان میگریست
Saying, “Why did I impertinently ask him (that question)? He was full of grief: I made him distraught.”
کز فضولی من چرا پرسیدمش ** او ز غم پر بود شورانیدمش
From his (the peacock's) moist eyes the water (of tears) was trickling to the earth: in every drop were contained a hundred answers.
میچکید از چشم تر بر خاک آب ** اندر آن هر قطره مدرج صد جواب
Sincere weeping touches the souls (of all), so that it makes (even) the sky and heaven to weep.
گریهی با صدق بر جانها زند ** تا که چرخ و عرش را گریان کند
Without any doubt, intellects and hearts (spirits) are celestial, (though) they live debarred from the celestial light.
عقل و دلها بیگمان عرشیاند ** در حجاب از نور عرشی میزیند
Explaining that the intellect and spirit are imprisoned in clay, like Hárút and Márút in the pit of Babylon.
در بیان آنک عقل و روح در آب و گل محبوساند همچون هاروت و ماروت در چاه بابل
Like Hárút and Márút, those two pure ones (the intellect and spirit) have been confined here (in this world) in a horrible pit.620
همچو هاروت و چو ماروت آن دو پاک ** بستهاند اینجا به چاه سهمناک